<hi type="bold">15. gone up ... gone down--</hi>in antithesis.

<hi type="bold">out of her cities--</hi>Rather, "Moab ... and her cities are gone up," namely, pass away in the ascending smoke of their conflagration (<reference osisRef="Josh.8.20">Jos 8:20</reference>, <reference osisRef="Josh.8.21">21</reference>; <reference osisRef="Judg.20.40">Jud 20:40</reference>). When this took place, the young warriors would go down from the burning citadels only to meet their own slaughter [Grotius]. English Version is somewhat favored by the fact that "gone out" is singular, and "cities" plural. The antithesis favors Grotius.

15. gone up... gone down-- in antithesis. out of her cities-- Rather, "Moab... and her cities are gone up," namely, pass away in the ascending smoke of their conflagration (Jos 8:20, 21; Jud 20:40). When this took place, the young warriors would go down from the burning citadels only to meet their own slaughter [Grotius]. English Version is somewhat favored by the fact that "gone out" is singular, and "cities" plural. The antithesis favors Grotius.


<hi type="bold">16. near--</hi>to the prophet's eye, though probably twenty-three years elapsed between the utterance of the prophecy in the fourth year of Jehoiakim (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>) and its fulfilment in the fifth year of Nebuchadnezzar.

16. near-- to the prophet's eye, though probably twenty-three years elapsed between the utterance of the prophecy in the fourth year of Jehoiakim (2Ki 24:2) and its fulfilment in the fifth year of Nebuchadnezzar.


<hi type="bold">17. bemoan--</hi>Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities.

<hi type="bold">all ye that know his name--</hi>those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near.

<hi type="bold">strong staff ... rod--</hi>Moab is so called as striking terror into and oppressing other peoples (<reference osisRef="Isa.9.4">Is 9:4</reference>; <reference osisRef="Isa.14.4">14:4</reference>, <reference osisRef="Isa.14.5">5</reference>); also because of its dignity and power (<reference osisRef="Ps.110.2">Psa 110:2</reference>; <reference osisRef="Zech.11.7">Zec 11:7</reference>).

17. bemoan-- Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities. all ye that know his name-- those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near. strong staff... rod-- Moab is so called as striking terror into and oppressing other peoples (Is 9:4; 14:4, 5); also because of its dignity and power (Psa 110:2; Zec 11:7).


18. (<reference osisRef="Isa.47.1">Is 47:1</reference>).

<hi type="bold">dost inhabit--</hi>now so securely settled as if in a lasting habitation.

<hi type="bold">thirst--</hi>Dibon, being situated on the Arnon, abounded in water (<reference osisRef="Isa.15.9">Is 15:9</reference>). In sad contrast with this, and with her "glory" in general, she shall be reduced not only to shame, but to the want of the commonest necessaries ("thirst") in the arid wilderness (<reference osisRef="Jer.48.6">Jr 48:6</reference>).

18. (Is 47:1). dost inhabit-- now so securely settled as if in a lasting habitation. thirst-- Dibon, being situated on the Arnon, abounded in water (Is 15:9). In sad contrast with this, and with her "glory" in general, she shall be reduced not only to shame, but to the want of the commonest necessaries ("thirst") in the arid wilderness (Jr 48:6).


<hi type="bold">19. Aroer--</hi>on the north bank of the Arnon, a city of Ammon (<reference osisRef="Deut.2.36">De 2:36</reference>; <reference osisRef="2Cor.3.12">3:12</reference>). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (compare <reference osisRef="1Sam.4.13">1Sa 4:13</reference>, <reference osisRef="1Sam.4.16">16</reference>).

19. Aroer-- on the north bank of the Arnon, a city of Ammon (De 2:36; 3:12). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (compare 1Sa 4:13, 16).


20. Answer of the fleeing Moabites to the Ammonite inquirers (<reference osisRef="Jer.48.19">Jr 48:19</reference>; <reference osisRef="Isa.16.2">Is 16:2</reference>). He enumerates the Moabite cities at length, as it seemed so incredible that all should be so utterly ruined. Many of them were assigned to the Levites, while Israel stood.

<hi type="bold">in Arnon--</hi>the north boundary between Moab and Ammon (<reference osisRef="Jer.48.19">Jr 48:19</reference>; <reference osisRef="Num.21.13">Nu 21:13</reference>).

20. Answer of the fleeing Moabites to the Ammonite inquirers (Jr 48:19; Is 16:2). He enumerates the Moabite cities at length, as it seemed so incredible that all should be so utterly ruined. Many of them were assigned to the Levites, while Israel stood. in Arnon-- the north boundary between Moab and Ammon (Jr 48:19; Nu 21:13).


<hi type="bold">21. plain--</hi>(<reference osisRef="Jer.48.8">Jr 48:8</reference>). Not only the mountainous regions, but also the plain, shall be wasted.

<hi type="bold">Holon--</hi>(Compare <reference osisRef="Josh.15.51">Jos 15:51</reference>).

<hi type="bold">Jahazah--</hi>(<reference osisRef="Num.21.23">Nu 21:23</reference>; <reference osisRef="Isa.15.4">Is 15:4</reference>).

<hi type="bold">Mephaath--</hi>(<reference osisRef="Josh.13.18">Jos 13:18</reference>; <reference osisRef="Josh.21.37">21:37</reference>).

21. plain-- (Jr 48:8). Not only the mountainous regions, but also the plain, shall be wasted. Holon-- (Compare Jos 15:51). Jahazah-- (Nu 21:23; Is 15:4). Mephaath-- (Jos 13:18; 21:37).


<hi type="bold">22. Beth-diblathaim--</hi>"the house of Diblathaim": Almon-diblathaim (<reference osisRef="Num.33.46">Nu 33:46</reference>); "Diblath" (<reference osisRef="Ezek.6.13">Eze 6:13</reference>); not far from Mount Nebo (<reference osisRef="Num.33.46">Nu 33:46</reference>, <reference osisRef="Num.33.47">47</reference>).

22. Beth-diblathaim-- "the house of Diblathaim": Almon-diblathaim (Nu 33:46); "Diblath" (Eze 6:13); not far from Mount Nebo (Nu 33:46, 47).


<hi type="bold">23. Beth-gamul--</hi>meaning "the city of camels."

<hi type="bold">Beth-meon--</hi>"the house of habitation": Beth-baalmeon (<reference osisRef="Josh.13.17">Jos 13:17</reference>). Now its ruins are called Miun.

23. Beth-gamul-- meaning "the city of camels." Beth-meon-- "the house of habitation": Beth-baalmeon (Jos 13:17). Now its ruins are called Miun.


<hi type="bold">24. Kerioth--</hi>(<reference osisRef="Josh.15.25">Jos 15:25</reference>; <reference osisRef="Amos.2.2">Am 2:2</reference>).

<hi type="bold">Bozrah--</hi>(See on <reference osisRef="Isa.34.6">Is 34:6</reference>); at one time under the dominion of Edom, though belonging originally to Moab (<reference osisRef="Gen.36.33">Ge 36:33</reference>; <reference osisRef="Isa.63.1">Is 63:1</reference>). Others think the Bozrah in Edom distinct from that of Moab. "Bezer" (<reference osisRef="Josh.21.36">Jos 21:36</reference>).

24. Kerioth-- (Jos 15:25; Am 2:2). Bozrah-- (See on Is 34:6); at one time under the dominion of Edom, though belonging originally to Moab (Ge 36:33; Is 63:1). Others think the Bozrah in Edom distinct from that of Moab. "Bezer" (Jos 21:36).


<hi type="bold">25. horn--</hi>the emblem of strength and sovereignty: it is the horned animal's means of offense and defense (<reference osisRef="Ps.75.5">Psa 75:5</reference>, <reference osisRef="Ps.75.10">10</reference>; <reference osisRef="Lam.2.3">La 2:3</reference>).

25. horn-- the emblem of strength and sovereignty: it is the horned animal's means of offense and defense (Psa 75:5, 10; La 2:3).


<hi type="bold">26. drunken--</hi>(see on <reference osisRef="Jer.13.12">Jr 13:12</reference>; <reference osisRef="Jer.25.17">Jr 25:17</reference>). Intoxicated with the cup of divine wrath, so as to be in helpless distraction.

<hi type="bold">magnified ... against ... Lord--</hi>boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing.

<hi type="bold">wallow in ... vomit--</hi>following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement.

<hi type="bold">he also ... derision--</hi>He in his disaster shall be an object of derision to us, as we in ours have been to him (<reference osisRef="Jer.48.27">Jr 48:27</reference>). Retribution in kind.

26. drunken-- (see on Jr 13:12; Jr 25:17). Intoxicated with the cup of divine wrath, so as to be in helpless distraction. magnified... against... Lord-- boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing. wallow in... vomit-- following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement. he also... derision-- He in his disaster shall be an object of derision to us, as we in ours have been to him (Jr 48:27). Retribution in kind.


27. (<reference osisRef="Zeph.2.8">Zep 2:8</reference>).

<hi type="bold">a derision--</hi>The Hebrew has the article: referring to <reference osisRef="Jer.48.26">Jr 48:26</reference>, "Was not Israel (the whole nation) the object of derision to thee?" Therefore, Moab is to suffer as formerly for its exultation over the calamity (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>) of the ten tribes under the Assyrian Shalmaneser (<reference osisRef="Isa.15.1-Isa.16.14">Is 15:1-16:14</reference>), so now for its exultation over the fall of Judah, under the Chaldean Nebuchadnezzar. God takes up His people's cause as His own (Ob 10-13).

<hi type="bold">was he ... among thieves--</hi>(<reference osisRef="Jer.2.26">Jr 2:26</reference>). Proverbial. What did Israel do to deserve such derision? Was he detected in theft, that thou didst so exult over him in speaking of him? Though guilty before God, Israel was guiltless towards thee.

<hi type="bold">since--</hi>"since ever" thou didst begin speaking of him.

<hi type="bold">skippedst for joy--</hi>at Israel's calamity [Calvin]; or, "thou didst shake thy head" in "derision" [Maurer].

27. (Zep 2:8). a derision-- The Hebrew has the article: referring to Jr 48:26, "Was not Israel (the whole nation) the object of derision to thee?" Therefore, Moab is to suffer as formerly for its exultation over the calamity (2Ki 17:6) of the ten tribes under the Assyrian Shalmaneser (Is 15:1-16:14), so now for its exultation over the fall of Judah, under the Chaldean Nebuchadnezzar. God takes up His people's cause as His own (Ob 10-13). was he... among thieves-- (Jr 2:26). Proverbial. What did Israel do to deserve such derision? Was he detected in theft, that thou didst so exult over him in speaking of him? Though guilty before God, Israel was guiltless towards thee. since-- "since ever" thou didst begin speaking of him. skippedst for joy-- at Israel's calamity [Calvin]; or, "thou didst shake thy head" in "derision" [Maurer].


28. Doves often have their nests in the "sides" of caverns. No longer shalt thou have cities to shelter thee: thou shalt have to flee for shelter to caves and deserts (<reference osisRef="Ps.55.6">Psa 55:6</reference>, <reference osisRef="Ps.55.8">8</reference>; <reference osisRef="Song.2.14">So 2:14</reference>).

28. Doves often have their nests in the "sides" of caverns. No longer shalt thou have cities to shelter thee: thou shalt have to flee for shelter to caves and deserts (Psa 55:6, 8; So 2:14).


<hi type="bold">29. pride--</hi>(<reference osisRef="Isa.16.6">Is 16:6</reference>, <reference osisRef="Isa.16.7">7</reference>). Moab was the trumpeter of his own fame. Jeremiah adds "loftiness and arrogancy" to Isaiah's picture, so that Moab had not only not been bettered by the chastisement previously endured as foretold by Isaiah, but had even become worse; so that his guilt, and therefore his sentence of punishment, are increased now. Six times Moab's pride (or the synonyms) are mentioned, to show the exceeding hatefulness of his sin.

29. pride-- (Is 16:6, 7). Moab was the trumpeter of his own fame. Jeremiah adds "loftiness and arrogancy" to Isaiah's picture, so that Moab had not only not been bettered by the chastisement previously endured as foretold by Isaiah, but had even become worse; so that his guilt, and therefore his sentence of punishment, are increased now. Six times Moab's pride (or the synonyms) are mentioned, to show the exceeding hatefulness of his sin.


<hi type="bold">30. I know--</hi>Moab's "proud arrogancy" (<reference osisRef="Jer.48.29">Jr 48:29</reference>) or "wrath," against My people, is not unknown to Me.

<hi type="bold">it shall not be so--</hi>The result shall not be so as he thinks: his lies shall not so effect what he aims at by them. Calvin translates, "his lies are not right (that is, his vauntings are vain because God will not give them effect); they shall not do so" as they project in their minds, for God will set at naught their plans.

30. I know-- Moab's "proud arrogancy" (Jr 48:29) or "wrath," against My people, is not unknown to Me. it shall not be so-- The result shall not be so as he thinks: his lies shall not so effect what he aims at by them. Calvin translates, "his lies are not right (that is, his vauntings are vain because God will not give them effect); they shall not do so" as they project in their minds, for God will set at naught their plans.


<hi type="bold">31. I will cry ... for ... Moab--</hi>Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.

<hi type="bold">Kir-heres--</hi>Kir-hareseth, in <reference osisRef="Isa.16.7">Is 16:7</reference>; see on <reference osisRef="Isa.16.7">Is 16:7</reference>. It means "the city of potters," or else "the city of the sun" [Grotius]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in <reference osisRef="Isa.16.7">Is 16:7</reference>. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.

31. I will cry... for... Moab-- Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity. Kir-heres-- Kir-hareseth, in Is 16:7; see on Is 16:7. It means "the city of potters," or else "the city of the sun" [Grotius]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Is 16:7. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.


<hi type="bold">32. with the weeping--</hi>with the same weeping as Jazer, now vanquished, wept with for the destruction of its vines. The same calamity shall befall thee, Sibmah, as befell Jazer. The Hebrew preposition here is different from that in <reference osisRef="Isa.16.9">Is 16:9</reference>, for which reason Maurer translates, "with more than the weeping of Jazer." English Version understands it of the continuation of the weeping; after they have wept for Jazer, fresh subject of lamentation will present itself for the wasting of the vine-abounding Sibmah.

<hi type="bold">plants ... gone over ... sea of Jazer--</hi>As the Septuagint reads "cities of Jazer," and as no traces of a lake near Jazer are found, the reading of English Version is doubtful. Retaining the present reading, we avoid the difficulty by translating [Grotius], "Thy plants (that is, citizens: alluding to the 'vine') are gone over the sea (that is, shall be transported beyond the sea to Cyprus, and such distant lands subject to Babylon; and this, too, in summertime), whereas Jazer (that is, the men of Jazer) reached the sea" (shore only, but are not transported beyond the sea); so that worse shall befall thee than befalls Jazer.

<hi type="bold">spoiler--</hi>Nebuzara-dan.

32. with the weeping-- with the same weeping as Jazer, now vanquished, wept with for the destruction of its vines. The same calamity shall befall thee, Sibmah, as befell Jazer. The Hebrew preposition here is different from that in Is 16:9, for which reason Maurer translates, "with more than the weeping of Jazer." English Version understands it of the continuation of the weeping; after they have wept for Jazer, fresh subject of lamentation will present itself for the wasting of the vine-abounding Sibmah. plants... gone over... sea of Jazer-- As the Septuagint reads "cities of Jazer," and as no traces of a lake near Jazer are found, the reading of English Version is doubtful. Retaining the present reading, we avoid the difficulty by translating [Grotius], "Thy plants (that is, citizens: alluding to the 'vine') are gone over the sea (that is, shall be transported beyond the sea to Cyprus, and such distant lands subject to Babylon; and this, too, in summertime), whereas Jazer (that is, the men of Jazer) reached the sea" (shore only, but are not transported beyond the sea); so that worse shall befall thee than befalls Jazer. spoiler-- Nebuzara-dan.


<hi type="bold">33. the plentiful field--</hi>rather, "Carmel": as the parallel "land of Moab" requires, though in <reference osisRef="Isa.16.10">Is 16:10</reference>, it is "the plentiful field." Joy is taken away as from the nearer regions (Canaan and Palestine), so from the farther "land of Moab"; what has happened to Judah shall befall Moab, too (<reference osisRef="Jer.48.26">Jr 48:26</reference>, <reference osisRef="Jer.48.27">27</reference>) [Maurer]. However, Moab alone seems to be spoken of here; nor does the parallelism forbid "plentiful field" answering to "Moab." English Version is therefore better.

<hi type="bold">shouting--</hi>repeated; as at the conclusion of the vintage, men sing over and over again the same cry of joy. A shouting shall be heard, but not the joyous shouting of laborers treading the grapes, but the terrible battle cry of the foe.

33. the plentiful field-- rather, "Carmel": as the parallel "land of Moab" requires, though in Is 16:10, it is "the plentiful field." Joy is taken away as from the nearer regions (Canaan and Palestine), so from the farther "land of Moab"; what has happened to Judah shall befall Moab, too (Jr 48:26, 27) [Maurer]. However, Moab alone seems to be spoken of here; nor does the parallelism forbid "plentiful field" answering to "Moab." English Version is therefore better. shouting-- repeated; as at the conclusion of the vintage, men sing over and over again the same cry of joy. A shouting shall be heard, but not the joyous shouting of laborers treading the grapes, but the terrible battle cry of the foe.


<hi type="bold">34. From the cry of Heshbon, &c.--</hi>Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh ... . There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting.

<hi type="bold">as an heifer of three years old--</hi>Moab heretofore not having known foreign yoke, and in its full strength, is compared to an heifer of three years old, never yet yoked, nor as yet worn out with many birth-givings (compare Note, see on <reference osisRef="Isa.15.5">Is 15:5</reference>).

<hi type="bold">waters ... of Nimrim--</hi>that is, the well-watered and therefore luxuriant pastures of Nimrim.

<hi type="bold">desolate--</hi>The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.

34. From the cry of Heshbon, &c.-- Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh.... There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting. as an heifer of three years old-- Moab heretofore not having known foreign yoke, and in its full strength, is compared to an heifer of three years old, never yet yoked, nor as yet worn out with many birth-givings (compare Note, see on Is 15:5). waters... of Nimrim-- that is, the well-watered and therefore luxuriant pastures of Nimrim. desolate-- The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.


<hi type="bold">35. him that offereth--</hi>namely, whole burnt offerings as the Hebrew requires [Grotius]. Compare the awful burnt offering of the king of Moab (<reference osisRef="2Kgs.3.27">2Ki 3:27</reference>).

<hi type="bold">high places--</hi>(<reference osisRef="Isa.16.12">Is 16:12</reference>).

35. him that offereth-- namely, whole burnt offerings as the Hebrew requires [Grotius]. Compare the awful burnt offering of the king of Moab (2Ki 3:27). high places-- (Is 16:12).


36. (See on <reference osisRef="Isa.15.7">Is 15:7</reference>; <reference osisRef="Isa.16.11">Is 16:11</reference>).

<hi type="bold">like pipes--</hi>a plaintive instrument, therefore used at funerals and in general mourning.

<hi type="bold">riches ... gotten--</hi>literally, the abundance ... that which is over and above the necessaries of life. Grotius translates, "They who have been left remaining shall perish"; they who have not been slain by the enemy shall perish by disease and famine.

36. (See on Is 15:7; Is 16:11). like pipes-- a plaintive instrument, therefore used at funerals and in general mourning. riches... gotten-- literally, the abundance... that which is over and above the necessaries of life. Grotius translates, "They who have been left remaining shall perish"; they who have not been slain by the enemy shall perish by disease and famine.


37. (See on <reference osisRef="Jer.47.5">Jr 47:5</reference>; <reference osisRef="Isa.15.2">Is 15:2</reference>, <reference osisRef="Isa.15.3">3</reference>).

<hi type="bold">upon all ... hands--</hi>that is, arms, in which such cuttings used to be made in token of grief (compare <reference osisRef="Zech.13.6">Zec 13:6</reference>).

37. (See on Jr 47:5; Is 15:2, 3). upon all... hands-- that is, arms, in which such cuttings used to be made in token of grief (compare Zec 13:6).


<hi type="bold">38. vessel ... no pleasure--</hi>(See on <reference osisRef="Jer.22.28">Jr 22:28</reference>); a vessel cast aside by the potter as refuse, not answering his design.

38. vessel... no pleasure-- (See on Jr 22:28); a vessel cast aside by the potter as refuse, not answering his design.


<hi type="bold">39. it--</hi>Moab.

<hi type="bold">How ... how--</hi>prodigious, yet sure to happen.

<hi type="bold">turned the back--</hi>not daring to show her face.

<hi type="bold">derision ... dismaying to all--</hi>a derision to some; a dismaying to others in beholding such a judgment of God, fearing a like fate for themselves.

39. it-- Moab. How... how-- prodigious, yet sure to happen. turned the back-- not daring to show her face. derision... dismaying to all-- a derision to some; a dismaying to others in beholding such a judgment of God, fearing a like fate for themselves.


<hi type="bold">40. he--</hi>Nebuzara-dan, the captain of Nebuchadnezzar.

<hi type="bold">as ... eagle--</hi>not to bear them "on eagles' wings" (<reference osisRef="Exod.19.4">Ex 19:4</reference>; <reference osisRef="Deut.32.11">De 32:11</reference>, <reference osisRef="Deut.32.12">12</reference>), as God does His people, but to pounce on them as a prey (<reference osisRef="Jer.49.22">Jr 49:22</reference>; <reference osisRef="Deut.28.49">De 28:49</reference>; <reference osisRef="Hab.1.8">Ha 1:8</reference>).

40. he-- Nebuzara-dan, the captain of Nebuchadnezzar. as... eagle-- not to bear them "on eagles' wings" (Ex 19:4; De 32:11, 12), as God does His people, but to pounce on them as a prey (Jr 49:22; De 28:49; Ha 1:8).


<hi type="bold">41. as ... woman in ... pangs--</hi>(<reference osisRef="Isa.13.8">Is 13:8</reference>).

41. as... woman in... pangs-- (Is 13:8).


42. (See on <reference osisRef="Jer.48.26">Jr 48:26</reference>).

42. (See on Jr 48:26).


43-44. (See on <reference osisRef="Isa.24.17">Is 24:17</reference>, <reference osisRef="Isa.24.18">18</reference>).

43-44. (See on Is 24:17, 18).


<hi type="bold">45. under ... shadow of Heshbon--</hi>They thought that they would be safe in Heshbon.

<hi type="bold">because of the force--</hi>that is, "they that fled because of the force" of the enemy: they that fled from it. Glassius translates, "through want of strength." So the Hebrew particle is translated (<reference osisRef="Ps.109.24">Psa 109:24</reference>), "faileth of fatness," that is, "faileth through want of fatness"; also <reference osisRef="Lam.4.9">La 4:9</reference>.

<hi type="bold">but a fire, &c.--</hi>copied in part from Sihon's hymn of victory (<reference osisRef="Num.21.27">Nu 21:27</reference>, <reference osisRef="Num.21.28">28</reference>). The old "proverb" shall hold good again. As in ancient times Sihon, king of the Amorites, issued forth from his city, Heshbon, as a devouring "flame" and consumed Moab, so now the Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Moab.

<hi type="bold">midst of Sihon--</hi>that is, the city of Sihon.

<hi type="bold">corner of Moab--</hi>that is, Moab from one corner to the other.

<hi type="bold">crown of ... head--</hi>the most elevated points of Moab. Making some alterations, he here copies Balaam's prophecy (<reference osisRef="Num.24.17">Nu 24:17</reference>). Margin there translates "princes" for corners; if so, "crown of ... head" here refers to the nobles.

<hi type="bold">tumultuous ones--</hi>sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.

45. under... shadow of Heshbon-- They thought that they would be safe in Heshbon. because of the force-- that is, "they that fled because of the force" of the enemy: they that fled from it. Glassius translates, "through want of strength." So the Hebrew particle is translated (Psa 109:24), "faileth of fatness," that is, "faileth through want of fatness"; also La 4:9. but a fire, &c.-- copied in part from Sihon's hymn of victory (Nu 21:27, 28). The old "proverb" shall hold good again. As in ancient times Sihon, king of the Amorites, issued forth from his city, Heshbon, as a devouring "flame" and consumed Moab, so now the Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Moab. midst of Sihon-- that is, the city of Sihon. corner of Moab-- that is, Moab from one corner to the other. crown of... head-- the most elevated points of Moab. Making some alterations, he here copies Balaam's prophecy (Nu 24:17). Margin there translates "princes" for corners; if so, "crown of... head" here refers to the nobles. tumultuous ones-- sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.


46. Copied from <reference osisRef="Num.21.29">Nu 21:29</reference>.

46. Copied from Nu 21:29.


47. Restoration promised to Moab, for the sake of righteous Lot, their progenitor (<reference osisRef="Gen.19.37">Ge 19:37</reference>; <reference osisRef="Exod.20.6">Ex 20:6</reference>; <reference osisRef="Ps.89.30-Ps.89.33">Psa 89:30-33</reference>). Compare as to Egypt, <reference osisRef="Jer.46.26">Jr 46:26</reference>; Ammon, <reference osisRef="Jer.49.6">Jr 49:6</reference>; Elam, <reference osisRef="Jer.49.39">Jr 49:39</reference>. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended. <chapter eID="Jer.48"/>

47. Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Ge 19:37; Ex 20:6; Psa 89:30-33). Compare as to Egypt, Jr 46:26; Ammon, Jr 49:6; Elam, Jr 49:39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended.


<title type="x-s2">CHAPTER 49</title> <title type="x-s3"><reference osisRef="Jer.49.1-Jer.49.39">Jr 49:1-39</reference>. Predictions as to Ammon, Idumea, Damascus, Kedar, Hazor, and Elam.</title>
 The event of the prophecy as to Ammon preceded that as to Moab (see on <reference osisRef="Jer.49.3">Jr 49:3</reference>); and in <reference osisRef="Ezek.21.26-Ezek.21.28">Eze 21:26-28</reference>, the destruction of Ammon is subjoined to the deposition of Zedekiah.

<hi type="bold">1. Hath Israel ... no heir?--</hi>namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Arnon, and east of Reuben and Gad (<reference osisRef="Josh.13.24">Jos 13:24</reference>, <reference osisRef="Josh.13.25">25</reference>) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judah was by the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>) and exulted over its fall (<reference osisRef="Ps.83.4-Ps.7.8">Psa 83:4-7, 8</reference>; <reference osisRef="Zeph.2.8">Zep 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>). It had already, in the days of Jeroboam, in Israel's affliction, tried to "enlarge its border" (<reference osisRef="2Kgs.14.26">2Ki 14:26</reference>; <reference osisRef="Amos.1.1">Am 1:1</reference>, <reference osisRef="1Cor.1.13">13</reference>).

<hi type="bold">their king--</hi>(<reference osisRef="Amos.1.15">Am 1:15</reference>); referring to Melchom, their tutelary idol (<reference osisRef="Zeph.1.5">Zep 1:5</reference>); and so the Septuagint reads it here as a proper name (<reference osisRef="1Kgs.11.5">1Ki 11:5</reference>, <reference osisRef="1Kgs.11.33">33</reference>; <reference osisRef="2Kgs.23.13">2Ki 23:13</reference>). The Ammonite god is said to do what they do, namely, occupy the Israelite land of Gad. To Jehovah, the theocratic "King" of Israel, the land belonged of right; so that their Molech or Melchom was a usurper-king.

<hi type="bold">his people--</hi>the people of Melchom, "their king." Compare "people of Chemosh," <reference osisRef="Jer.48.46">Jr 48:46</reference>.

CHAPTER 49 Jr 49:1-39. Predictions as to Ammon, Idumea, Damascus, Kedar, Hazor, and Elam. The event of the prophecy as to Ammon preceded that as to Moab (see on Jr 49:3); and in Eze 21:26-28, the destruction of Ammon is subjoined to the deposition of Zedekiah. 1. Hath Israel... no heir?-- namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Arnon, and east of Reuben and Gad (Jos 13:24, 25) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judah was by the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (2Ki 24:2) and exulted over its fall (Psa 83:4-7, 8; Zep 2:8, 9). It had already, in the days of Jeroboam, in Israel's affliction, tried to "enlarge its border" (2Ki 14:26; Am 1:1, 13). their king-- (Am 1:15); referring to Melchom, their tutelary idol (Zep 1:5); and so the Septuagint reads it here as a proper name (1Ki 11:5, 33; 2Ki 23:13). The Ammonite god is said to do what they do, namely, occupy the Israelite land of Gad. To Jehovah, the theocratic "King" of Israel, the land belonged of right; so that their Molech or Melchom was a usurper-king. his people-- the people of Melchom, "their king." Compare "people of Chemosh," Jr 48:46.


<hi type="bold">2. Rabbah--</hi>"the great," metropolis of Ammon (<reference osisRef="2Sam.12.26-2Sam.12.30">2Sa 12:26-30</reference>). Its destruction is foretold also in <reference osisRef="Ezek.25.5">Eze 25:5</reference>; <reference osisRef="Amos.1.14">Am 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>.

<hi type="bold">her daughters--</hi>the towns and villages, dependencies of the metropolis (<reference osisRef="Josh.15.45">Jos 15:45</reference>).

<hi type="bold">shall ... be heir--</hi>shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).

2. Rabbah-- "the great," metropolis of Ammon (2Sa 12:26-30). Its destruction is foretold also in Eze 25:5; Am 1:14, 15. her daughters-- the towns and villages, dependencies of the metropolis (Jos 15:45). shall... be heir-- shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).


<hi type="bold">3. Heshbon ... Ai--</hi>Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate.

<hi type="bold">hedges--</hi>Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages.

<hi type="bold">their king--</hi>Melchom, the idol, as the mention of "his priests" shows (compare <reference osisRef="Jer.48.7">Jr 48:7</reference>).

3. Heshbon... Ai-- Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate. hedges-- Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages. their king-- Melchom, the idol, as the mention of "his priests" shows (compare Jr 48:7).


<hi type="bold">4. thy flowing valley--</hi>rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [Grotius]. Or else, as Margin, "shall flow away."

<hi type="bold">backsliding--</hi>apostate from Jehovah, the God of their father Lot, to Molech.

<hi type="bold">treasures--</hi>her resources for resisting the foe.

<hi type="bold">Who shall, &c.--</hi>Who can come ... (<reference osisRef="Jer.21.13">Jr 21:13</reference>).

4. thy flowing valley-- rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [Grotius]. Or else, as Margin, "shall flow away." backsliding-- apostate from Jehovah, the God of their father Lot, to Molech. treasures-- her resources for resisting the foe. Who shall, &c.-- Who can come... (Jr 21:13).


<hi type="bold">5. every man right forth--</hi>whithersoever chance may lead him (<reference osisRef="Jer.46.5">Jr 46:5</reference>; <reference osisRef="Gen.19.17">Ge 19:17</reference>); straight before him, onwards at random (<reference osisRef="Amos.4.3">Am 4:3</reference>).

<hi type="bold">none ... gather up him, &c.--</hi>There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.

5. every man right forth-- whithersoever chance may lead him (Jr 46:5; Ge 19:17); straight before him, onwards at random (Am 4:3). none... gather up him, &c.-- There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.


6. (Compare <reference osisRef="Jer.48.47">Jr 48:47</reference>). For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times more fully.

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


<hi type="bold">7. Concerning Edom--</hi>a distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare <reference osisRef="Isa.34.5">Is 34:5</reference>; <reference osisRef="Amos.1.11">Am 1:11</reference>); Jeremiah's about the same time as his preceding prophecies (<reference osisRef="Jer.49.12">Jr 49:12</reference>; <reference osisRef="Ezek.25.12">Eze 25:12</reference>).

<hi type="bold">wisdom--</hi>for which the Arabs and the people of Teman (a city of Edom) in particular, were famed (<reference osisRef="Gen.36.15">Ge 36:15</reference>; <reference osisRef="1Kgs.4.30">1Ki 4:30</reference>; see Job, everywhere; Ob 8).

<hi type="bold">vanished--</hi>literally, "poured out," that is, exhausted (compare <reference osisRef="Isa.19.3">Is 19:3</reference>, Margin) [Maurer]. Or, as the kindred Ethiopic word means, "worn out" [Ludovicus De Dieu].

7. Concerning Edom-- a distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare Is 34:5; Am 1:11); Jeremiah's about the same time as his preceding prophecies (Jr 49:12; Eze 25:12). wisdom-- for which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Ge 36:15; 1Ki 4:30; see Job, everywhere; Ob 8). vanished-- literally, "poured out," that is, exhausted (compare Is 19:3, Margin) [Maurer]. Or, as the kindred Ethiopic word means, "worn out" [Ludovicus De Dieu].


<hi type="bold">8. turn--</hi>namely, your backs in flight.

<hi type="bold">dwell deep--</hi>in deep defiles and caves [Grotius], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (<reference osisRef="Jer.49.30">Jr 49:30</reference>).

<hi type="bold">Dedan--</hi>a tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (<reference osisRef="Gen.25.1-Gen.25.3">Ge 25:1-3</reference>).

<hi type="bold">Esau--</hi>The naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both his sin and its punishment being perpetuated in his descendants (<reference osisRef="Heb.12.16">He 12:16</reference>, <reference osisRef="Heb.12.17">17</reference>).

8. turn-- namely, your backs in flight. dwell deep-- in deep defiles and caves [Grotius], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (Jr 49:30). Dedan-- a tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Ge 25:1-3). Esau-- The naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both his sin and its punishment being perpetuated in his descendants (He 12:16, 17).


9. (Ob 5). Grape gatherers, yea even thieves, leave something behind them; but the Chaldeans will sweep Idumea clean of everything.


10. Edom became politically extinct after the time of the Romans.

<hi type="bold">uncovered his secret places--</hi>where he hid himself (<reference osisRef="Jer.49.8">Jr 49:8</reference>) and his treasures (<reference osisRef="Isa.45.3">Is 45:3</reference>). I have caused that nothing should be so hidden as that the conqueror should not find it.

<hi type="bold">brethren--</hi>Ammon.

<hi type="bold">neighbours--</hi>the Philistines.

10. Edom became politically extinct after the time of the Romans. uncovered his secret places-- where he hid himself (Jr 49:8) and his treasures (Is 45:3). I have caused that nothing should be so hidden as that the conqueror should not find it. brethren-- Ammon. neighbours-- the Philistines.


11. Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God's good time, as there was to Moab and Ammon (<reference osisRef="Jer.49.6">Jr 49:6</reference>; <reference osisRef="Jer.48.47">Jr 48:47</reference>); the extinction of the adult males is the prominent idea (compare <reference osisRef="Jer.49.12">Jr 49:12</reference>).

11. Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God's good time, as there was to Moab and Ammon (Jr 49:6; Jr 48:47); the extinction of the adult males is the prominent idea (compare Jr 49:12).


12. (Compare <reference osisRef="Jer.25.15">Jr 25:15</reference>, 16, 29).

<hi type="bold">they whose judgment was not to drink of the cup--</hi>the Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He regards not the merits of the Jews, for they were as bad or worse than others: but the grace and adoption of God; it is just and natural ("judgment") that God should pardon His sons sooner than aliens [Calvin].

12. (Compare Jr 25:15, 16, 29). they whose judgment was not to drink of the cup-- the Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He regards not the merits of the Jews, for they were as bad or worse than others: but the grace and adoption of God; it is just and natural ("judgment") that God should pardon His sons sooner than aliens [Calvin].


<hi type="bold">13. Bozrah--</hi>(See on <reference osisRef="Jer.48.24">Jr 48:24</reference>).

13. Bozrah-- (See on Jr 48:24).


14. (Ob 1-3).

<hi type="bold">ambassador ... unto the heathen--</hi>a messenger from God to stir up the Chaldeans against Edom.

14. (Ob 1-3). ambassador... unto the heathen-- a messenger from God to stir up the Chaldeans against Edom.


15. David and Joab had already humbled Edom (<reference osisRef="2Sam.8.14">2Sa 8:14</reference>).

15. David and Joab had already humbled Edom (2Sa 8:14).


<hi type="bold">16. terribleness--</hi>the terror which thou didst inspire into others.

<hi type="bold">deceived thee--</hi>rendered thee proudly confident, as if none would dare to assail thee.

<hi type="bold">dwellest in ... rock--</hi>Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks.

<hi type="bold">though ... nest ... eagle--</hi>(<reference osisRef="Job.39.27">Job 39:27</reference>; Ob 3, 4). The eagle builds its nest in the highest craggy eyry.

16. terribleness-- the terror which thou didst inspire into others. deceived thee-- rendered thee proudly confident, as if none would dare to assail thee. dwellest in... rock-- Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks. though... nest... eagle-- (Job 39:27; Ob 3, 4). The eagle builds its nest in the highest craggy eyry.


17. (Compare <reference osisRef="1Kgs.9.8">1Ki 9:8</reference>).

17. (Compare 1Ki 9:8).


18. (<reference osisRef="Jer.50.40">Jr 50:40</reference>; <reference osisRef="Deut.29.23">De 29:23</reference>; <reference osisRef="Amos.4.11">Am 4:11</reference>).

<hi type="bold">no man shall abide there--</hi>that is, of the Idumeans. The Romans had a garrison there.

18. (Jr 50:40; De 29:23; Am 4:11). no man shall abide there-- that is, of the Idumeans. The Romans had a garrison there.


<hi type="bold">19. he--</hi>Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (<reference osisRef="Jer.48.40">Jr 48:40</reference>; <reference osisRef="Jer.46.18">46:18</reference>).

<hi type="bold">swelling--</hi>as a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [Calvin]. See as to the translation, "pride of the Jordan," see on <reference osisRef="Jer.12.5">Jr 12:5</reference>.

<hi type="bold">habitation of ... strong--</hi>the fastnesses of Idumea (compare <reference osisRef="Num.24.21">Nu 24:21</reference>). Maurer translates, "An ever verdant (literally, 'perennial') pasturage," that is, Idumea heretofore having enjoyed uninterrupted tranquillity; so in <reference osisRef="Jer.49.20">Jr 49:20</reference> the image is retained, the Idumeans being compared to "a flock," and their king to "a shepherd," in this verse, and the enemy to "a lion" (compare <reference osisRef="Jer.50.17-Jer.50.19">Jr 50:17-19</reference>). English Version accords more with the Hebrew.

<hi type="bold">suddenly--</hi>"in the twinkling of an eye," as the Hebrew implies.

<hi type="bold">him ... her--</hi>I will make Nebuzara-dan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go away speedily: elsewhere. Instead of "but," translate, "for." Grotius translates, "run upon her," or "to her," instead of "run away from her." Maurer understands it, "I will make him (the Idumean) run away from her" (that is, from his own land); the similar change of reference of the pronouns (<reference osisRef="Jer.50.44">Jr 50:44</reference>) favors this.

<hi type="bold">who is a chosen man, &c.--</hi>God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from all sides the agents He chooses.

<hi type="bold">who is like me?--</hi>(<reference osisRef="Exod.15.11">Ex 15:11</reference>).

<hi type="bold">who will appoint me the time?--</hi>namely, for entering into a trial in judgment with Me (see Margin). Image from law courts (<reference osisRef="Job.9.19">Job 9:19</reference>).

<hi type="bold">shepherd--</hi>leader of the Idumeans; following up the previous image, "a lion"; no Idumean shepherd shall withstand the lion sent by Jehovah (<reference osisRef="Job.41.10">Job 41:10</reference>), or save the Idumean flock.

19. he-- Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (Jr 48:40; 46:18). swelling-- as a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [Calvin]. See as to the translation, "pride of the Jordan," see on Jr 12:5. habitation of... strong-- the fastnesses of Idumea (compare Nu 24:21). Maurer translates, "An ever verdant (literally, 'perennial') pasturage," that is, Idumea heretofore having enjoyed uninterrupted tranquillity; so in Jr 49:20 the image is retained, the Idumeans being compared to "a flock," and their king to "a shepherd," in this verse, and the enemy to "a lion" (compare Jr 50:17-19). English Version accords more with the Hebrew. suddenly-- "in the twinkling of an eye," as the Hebrew implies. him... her-- I will make Nebuzara-dan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go away speedily: elsewhere. Instead of "but," translate, "for." Grotius translates, "run upon her," or "to her," instead of "run away from her." Maurer understands it, "I will make him (the Idumean) run away from her" (that is, from his own land); the similar change of reference of the pronouns (Jr 50:44) favors this. who is a chosen man, &c.-- God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from all sides the agents He chooses. who is like me?-- (Ex 15:11). who will appoint me the time?-- namely, for entering into a trial in judgment with Me (see Margin). Image from law courts (Job 9:19). shepherd-- leader of the Idumeans; following up the previous image, "a lion"; no Idumean shepherd shall withstand the lion sent by Jehovah (Job 41:10), or save the Idumean flock.


<hi type="bold">20. least of the flock--</hi>the weakest and humblest of the Chaldean host. Compare <reference osisRef="Jer.6.3">Jr 6:3</reference>, where the hostile leaders and their hosts are called "shepherds and their flocks."

<hi type="bold">draw ... out--</hi>"shall drag them away captive" [Grotius]; shall drag them to and fro, as a lion (<reference osisRef="Jer.49.19">Jr 49:19</reference>) does feeble sheep [Maurer].

<hi type="bold">with them--</hi>that is, the habitation which they possess.

20. least of the flock-- the weakest and humblest of the Chaldean host. Compare Jr 6:3, where the hostile leaders and their hosts are called "shepherds and their flocks." draw... out-- "shall drag them away captive" [Grotius]; shall drag them to and fro, as a lion (Jr 49:19) does feeble sheep [Maurer]. with them-- that is, the habitation which they possess.


<hi type="bold">21. was heard in--</hi>that is, shall be heard at.

<hi type="bold">Red Sea--</hi>a considerable distance from Idumea; though the district at the Elantic bay of the Red Sea originally belonged to Idumea, and the sea itself was called from Edom, that is, "red" (<reference osisRef="Gen.25.30">Ge 25:30</reference>, Margin). Others translate, "the weedy sea" (Margin), and derive the name, "Red Sea," from its red weeds; the former view is preferable.

21. was heard in-- that is, shall be heard at. Red Sea-- a considerable distance from Idumea; though the district at the Elantic bay of the Red Sea originally belonged to Idumea, and the sea itself was called from Edom, that is, "red" (Ge 25:30, Margin). Others translate, "the weedy sea" (Margin), and derive the name, "Red Sea," from its red weeds; the former view is preferable.


22. (Compare <reference osisRef="Jer.48.40">Jr 48:40</reference>, <reference osisRef="Jer.48.41">41</reference>).

<hi type="bold">Bozrah--</hi>(See on <reference osisRef="Jer.48.24">Jr 48:24</reference>).

22. (Compare Jr 48:40, 41). Bozrah-- (See on Jr 48:24).


23. Prophecy as to Damascus, &c. (<reference osisRef="Isa.17.1">Is 17:1</reference>; <reference osisRef="Isa.10.9">10:9</reference>). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The fulfilment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar [Josephus, Antiquities, 10.9,7].

<hi type="bold">Hamath is confounded--</hi>at the tidings of the overthrow of the neighboring Damascus.

<hi type="bold">on the sea--</hi>that is, at the sea; the dwellers there are alarmed. Other manuscripts read, "like the sea." "There is anxiety (restless) as is the sea: they cannot quiet it," that is, it cannot be quieted (<reference osisRef="Isa.57.20">Is 57:20</reference>).

<hi type="bold">it--</hi>Whatever dwellers are there "cannot be quiet."

23. Prophecy as to Damascus, &c. (Is 17:1; 10:9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The fulfilment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar [Josephus, Antiquities, 10.9,7]. Hamath is confounded-- at the tidings of the overthrow of the neighboring Damascus. on the sea-- that is, at the sea; the dwellers there are alarmed. Other manuscripts read, "like the sea." "There is anxiety (restless) as is the sea: they cannot quiet it," that is, it cannot be quieted (Is 57:20). it-- Whatever dwellers are there "cannot be quiet."


<hi type="bold">25. city of praise--</hi>The prophet, in the person of a citizen of Damascus deploring its calamity, calls it "the city of praise," that is, celebrated with praises everywhere for its beauty (<reference osisRef="Jer.33.9">Jr 33:9</reference>; <reference osisRef="Jer.51.41">51:41</reference>). "How is it possible that such a city has not been left whole--has not been spared by the foe?" Compare left, <reference osisRef="Luke.17.35">Lu 17:35</reference>, <reference osisRef="Luke.17.36">36</reference>. So Israel "left" standing some of the Canaanite cities (<reference osisRef="Josh.11.13">Jos 11:13</reference>).

<hi type="bold">of my joy--</hi>that is, in which I delighted.

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


<hi type="bold">26. Therefore--</hi>that is, Since Damascus is doomed to fall, therefore, &c.

26. Therefore-- that is, Since Damascus is doomed to fall, therefore, &c.


<hi type="bold">27. palaces of Ben-hadad--</hi>that palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of <reference osisRef="2Kgs.13.3">2Ki 13:3</reference>; <reference osisRef="Amos.1.4">Am 1:4</reference>; it was a common name of the Syrian kings (compare <reference osisRef="1Kgs.15.18">1Ki 15:18</reference>; meaning "son of Hadad," the idol).

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


<hi type="bold">28. Kedar--</hi>son of Ishmael (<reference osisRef="Gen.25.13">Ge 25:13</reference>). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (<reference osisRef="2Chr.21.16">2Ch 21:16</reference>, <reference osisRef="2Chr.21.17">17</reference>; <reference osisRef="Ps.120.5">Psa 120:5</reference>). Kedar means "blackness" (<reference osisRef="Song.1.5">So 1:5</reference>).

<hi type="bold">Hazor--</hi>not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik.

<hi type="bold">men of the east--</hi>Kedar and Hazor were east of Judea (<reference osisRef="Judg.6.3">Jud 6:3</reference>; <reference osisRef="Job.1.3">Job 1:3</reference>).

28. Kedar-- son of Ishmael (Ge 25:13). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (2Ch 21:16, 17; Psa 120:5). Kedar means "blackness" (So 1:5). Hazor-- not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik. men of the east-- Kedar and Hazor were east of Judea (Jud 6:3; Job 1:3).


<hi type="bold">29. tents--</hi>in which they dwelt, from which they are called Scenites, that is, tent dwellers.

<hi type="bold">curtains--</hi>namely, with which the tents were covered (<reference osisRef="Jer.4.20">Jr 4:20</reference>; <reference osisRef="Jer.10.20">10:20</reference>; <reference osisRef="Ps.104.2">Psa 104:2</reference>).

<hi type="bold">they shall cry unto them, Fear, &c.--</hi>The foe, on crying, Fear ..., shall discomfit them (the Kedarenes) by their mere cry.

29. tents-- in which they dwelt, from which they are called Scenites, that is, tent dwellers. curtains-- namely, with which the tents were covered (Jr 4:20; 10:20; Psa 104:2). they shall cry unto them, Fear, &c.-- The foe, on crying, Fear..., shall discomfit them (the Kedarenes) by their mere cry.


30. (See on <reference osisRef="Jer.49.8">Jr 49:8</reference>). No conqueror would venture to follow them into the desert.

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


<hi type="bold">31. wealthy--</hi>rather, "tranquil" (<reference osisRef="1Chr.4.40">1Ch 4:40</reference>).

<hi type="bold">neither gates nor bars--</hi>The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (<reference osisRef="Ezek.38.11">Eze 38:11</reference>). They thought their scanty resources and wilderness position would tempt no foe.

<hi type="bold">alone--</hi>separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (<reference osisRef="Num.23.9">Nu 23:9</reference>; <reference osisRef="Deut.33.28">De 33:28</reference>; <reference osisRef="Mic.7.14">Mi 7:14</reference>).

31. wealthy-- rather, "tranquil" (1Ch 4:40). neither gates nor bars-- The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (Eze 38:11). They thought their scanty resources and wilderness position would tempt no foe. alone-- separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Nu 23:9; De 33:28; Mi 7:14).


<hi type="bold">32. camels--</hi>their chief possessions; not fields or vineyards.

<hi type="bold">in utmost ... corners--</hi>who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (<reference osisRef="Jer.9.26">Jr 9:26</reference>; <reference osisRef="Jer.25.23">25:23</reference>) [Grotius].

<hi type="bold">calamity from all sides--</hi>which will force even those in "corners" to "scatter" themselves.

32. camels-- their chief possessions; not fields or vineyards. in utmost... corners-- who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (Jr 9:26; 25:23) [Grotius]. calamity from all sides-- which will force even those in "corners" to "scatter" themselves.


33. (Mal 1:3).


<hi type="bold">34. Elam--</hi>part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here meant; it had helped Nebuchadnezzar against Judea; hence its punishment. It may have been idolatrous, whereas Persia proper was mainly monotheistic.

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


<hi type="bold">35. bow--</hi>Elam was famed for its bowmen (<reference osisRef="Isa.22.6">Is 22:6</reference>).

<hi type="bold">chief of their might--</hi>in opposition to "bow," that is, bowmen, who constituted their main strength.

35. bow-- Elam was famed for its bowmen (Is 22:6). chief of their might-- in opposition to "bow," that is, bowmen, who constituted their main strength.


<hi type="bold">36. four winds, &c.--</hi>Nebuchadnezzar's army containing soldiers from the four quarters.

36. four winds, &c.-- Nebuchadnezzar's army containing soldiers from the four quarters.


<hi type="bold">37. consumed--</hi>as a distinct nation (<reference osisRef="Dan.8.2-Dan.8.27">Da 8:2-27</reference>). Fulfilled under Alexander and his successors.

37. consumed-- as a distinct nation (Da 8:2-27). Fulfilled under Alexander and his successors.


38. I will show Myself King by My judgments there, as though My tribunal were erected there. The throne of Cyrus, God's instrument, set up over Media, of which Elam was a part, may be meant [Grotius]; or rather, that of Nebuchadnezzar (<reference osisRef="Jer.43.10">Jr 43:10</reference>). Then the restoration of Elam (<reference osisRef="Jer.49.39">Jr 49:39</reference>) will refer partly to that which took place on the reduction of Babylon by Cyrus, prince of Persia and Media.

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


<hi type="bold">39. latter days--</hi>The full restoration belongs to gospel times. Elamites were among the first who heard and accepted it (<reference osisRef="Acts.2.9">Ac 2:9</reference>). <chapter eID="Jer.49"/>

39. latter days-- The full restoration belongs to gospel times. Elamites were among the first who heard and accepted it (Ac 2:9).


<title type="x-s2">CHAPTER 50</title> <title type="x-s3"><reference osisRef="Jer.50.1-Jer.50.46">Jr 50:1-46</reference>. Babylon's Coming Downfall; Israel's Redemption.</title>
 After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (<reference osisRef="Jer.51.59">Jr 51:59</reference>, <reference osisRef="Jer.51.60">60</reference>). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.

1. Compare Is 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.

CHAPTER 50 Jr 50:1-46. Babylon's Coming Downfall; Israel's Redemption. After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jr 51:59, 60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon. 1. Compare Is 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.


<hi type="bold">2. Declare ... among ... nations--</hi>who would rejoice at the fall of Babylon their oppressor.

<hi type="bold">standard--</hi>to indicate the place of meeting to the nations where they were to hear the good news of Babylon's fall [Rosenmuller]; or, the signal to summon the nations together against Babylon (<reference osisRef="Jer.51.12">Jr 51:12</reference>, <reference osisRef="Jer.51.27">27</reference>), [Maurer].

<hi type="bold">Bel--</hi>the tutelary god of Babylon; the same idol as the Phoenician Baal, that is, lord, the sun (<reference osisRef="Isa.46.1">Is 46:1</reference>).

<hi type="bold">confounded--</hi>because unable to defend the city under their protection.

<hi type="bold">Merodach--</hi>another Babylonian idol; meaning in Syria "little lord"; from which Merodach-baladan took his name.

2. Declare... among... nations-- who would rejoice at the fall of Babylon their oppressor. standard-- to indicate the place of meeting to the nations where they were to hear the good news of Babylon's fall [Rosenmuller]; or, the signal to summon the nations together against Babylon (Jr 51:12, 27), [Maurer]. Bel-- the tutelary god of Babylon; the same idol as the Phoenician Baal, that is, lord, the sun (Is 46:1). confounded-- because unable to defend the city under their protection. Merodach-- another Babylonian idol; meaning in Syria "little lord"; from which Merodach-baladan took his name.


<hi type="bold">3. a nation--</hi>the Medes, north of Babylon (<reference osisRef="Jer.51.48">Jr 51:48</reference>). The devastation of Babylon here foretold includes not only that by Cyrus, but also that more utter one by Darius, who took Babylon by artifice when it had revolted from Persia, and mercilessly slaughtered the inhabitants, hanging four thousand of the nobles; also the final desertion of Babylon, owing to Seleucia having been built close by under Seleucus Nicanor.

3. a nation-- the Medes, north of Babylon (Jr 51:48). The devastation of Babylon here foretold includes not only that by Cyrus, but also that more utter one by Darius, who took Babylon by artifice when it had revolted from Persia, and mercilessly slaughtered the inhabitants, hanging four thousand of the nobles; also the final desertion of Babylon, owing to Seleucia having been built close by under Seleucus Nicanor.


4. Fulfilled only in part when some few of the ten tribes of "Israel" joined Judah in a "covenant" with God, at the restoration of Judah to its land (<reference osisRef="Neh.9.38">Ne 9:38</reference>; <reference osisRef="Neh.10.29">10:29</reference>). The full event is yet to come (<reference osisRef="Jer.31.9">Jr 31:9</reference>; <reference osisRef="Hos.1.11">Ho 1:11</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>).

<hi type="bold">weeping--</hi>with joy at their restoration beyond all hope; and with sorrow at the remembrance of their sins and sufferings (<reference osisRef="Ezra.3.12">Ezr 3:12</reference>, <reference osisRef="Ezra.3.13">13</reference>; <reference osisRef="Ps.126.5">Psa 126:5</reference>, <reference osisRef="Ps.126.6">6</reference>).

<hi type="bold">seek ... Lord--</hi>(<reference osisRef="Hos.3.5">Ho 3:5</reference>).

4. Fulfilled only in part when some few of the ten tribes of "Israel" joined Judah in a "covenant" with God, at the restoration of Judah to its land (Ne 9:38; 10:29). The full event is yet to come (Jr 31:9; Ho 1:11; Zec 12:10). weeping-- with joy at their restoration beyond all hope; and with sorrow at the remembrance of their sins and sufferings (Ezr 3:12, 13; Psa 126:5, 6). seek... Lord-- (Ho 3:5).


<hi type="bold">5. thitherward--</hi>rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way.

<hi type="bold">perpetual covenant--</hi>in contrast to the old covenant "which they brake" (<reference osisRef="Jer.31.31">Jr 31:31</reference>, &c.; <reference osisRef="Jer.32.40">Jr 32:40</reference>). They shall return to their God first, then to their own land.

5. thitherward-- rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way. perpetual covenant-- in contrast to the old covenant "which they brake" (Jr 31:31, &c.; Jr 32:40). They shall return to their God first, then to their own land.


6. (<reference osisRef="Isa.53.6">Is 53:6</reference>).

<hi type="bold">on the mountains--</hi>whereon they sacrificed to idols (<reference osisRef="Jer.2.20">Jr 2:20</reference>; <reference osisRef="2Cor.3.6">3:6</reference>, 23).

<hi type="bold">resting-place--</hi>for the "sheep," continuing the image; Jehovah is the resting-place of His sheep (<reference osisRef="Matt.11.28">Mt 11:28</reference>). They rest in His "bosom" (<reference osisRef="Isa.40.11">Is 40:11</reference>). Also His temple at Zion, their "rest," because it is His (<reference osisRef="Ps.132.8">Psa 132:8</reference>, <reference osisRef="Ps.132.14">14</reference>).

6. (Is 53:6). on the mountains-- whereon they sacrificed to idols (Jr 2:20; 3:6, 23). resting-place-- for the "sheep," continuing the image; Jehovah is the resting-place of His sheep (Mt 11:28). They rest in His "bosom" (Is 40:11). Also His temple at Zion, their "rest," because it is His (Psa 132:8, 14).


<hi type="bold">7. devoured--</hi>(<reference osisRef="Ps.79.7">Psa 79:7</reference>). "Found them" implies that they were exposed to the attacks of those whoever happened to meet them.

<hi type="bold">adversaries said--</hi>for instance, Nebuzara-dan (<reference osisRef="Jer.40.2">Jr 40:2</reference>, <reference osisRef="Jer.40.3">3</reference>; compare <reference osisRef="Zech.11.5">Zec 11:5</reference>). The Gentiles acknowledged some supreme divinity. The Jews' guilt was so palpable that they were condemned even in the judgment of heathens. Some knowledge of God's peculiar relation to Judea reached its heathen invaders from the prophets (<reference osisRef="Jer.2.3">Jr 2:3</reference>; <reference osisRef="Dan.9.16">Da 9:16</reference>); hence the strong language they use of Jehovah here, not as worshippers of Him themselves, but as believing Him to be the tutelary God of Judah ("the hope of their fathers," <reference osisRef="Ps.22.4">Psa 22:4</reference>; they do not say our hope), as each country was thought to have its local god, whose power extended no farther.

<hi type="bold">habitation--</hi>(<reference osisRef="Ps.90.1">Psa 90:1</reference>; <reference osisRef="Ps.91.1">91:1</reference>). Alluding to the tabernacle, or, as in <reference osisRef="Ezek.34.14">Eze 34:14</reference>, "fold," which carries out the image in <reference osisRef="Jer.50.6">Jr 50:6</reference>, "resting-place" of the "sheep." But it can only mean "habitation" (<reference osisRef="Jer.31.23">Jr 31:23</reference>), which confirms English Version here.

<hi type="bold">hope of their fathers--</hi>This especially condemned the Jews that their apostasy was from that God whose faithfulness their fathers had experienced. At the same time these "adversaries" unconsciously use language which corrects their own notions. The covenant with the Jews' "fathers" is not utterly set aside by their sin, as their adversaries thought; there is still "a habitation" or refuge for them with the God of their fathers.

7. devoured-- (Psa 79:7). "Found them" implies that they were exposed to the attacks of those whoever happened to meet them. adversaries said-- for instance, Nebuzara-dan (Jr 40:2, 3; compare Zec 11:5). The Gentiles acknowledged some supreme divinity. The Jews' guilt was so palpable that they were condemned even in the judgment of heathens. Some knowledge of God's peculiar relation to Judea reached its heathen invaders from the prophets (Jr 2:3; Da 9:16); hence the strong language they use of Jehovah here, not as worshippers of Him themselves, but as believing Him to be the tutelary God of Judah ("the hope of their fathers," Psa 22:4; they do not say our hope), as each country was thought to have its local god, whose power extended no farther. habitation-- (Psa 90:1; 91:1). Alluding to the tabernacle, or, as in Eze 34:14, "fold," which carries out the image in Jr 50:6, "resting-place" of the "sheep." But it can only mean "habitation" (Jr 31:23), which confirms English Version here. hope of their fathers-- This especially condemned the Jews that their apostasy was from that God whose faithfulness their fathers had experienced. At the same time these "adversaries" unconsciously use language which corrects their own notions. The covenant with the Jews' "fathers" is not utterly set aside by their sin, as their adversaries thought; there is still "a habitation" or refuge for them with the God of their fathers.


8. (<reference osisRef="Jer.51.6">Jr 51:6</reference>, <reference osisRef="Jer.51.45">45</reference>; <reference osisRef="Isa.48.20">Is 48:20</reference>; <reference osisRef="Zech.2.6">Zec 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>; <reference osisRef="Rev.18.4">Re 18:4</reference>). Immediately avail yourselves of the opportunity of escape.

<hi type="bold">be as ... he-goats before ... flocks--</hi>Let each try to be foremost in returning, animating the weak, as he-goats lead the flock; such were the companions of Ezra (<reference osisRef="Ezra.1.5">Ezr 1:5</reference>, <reference osisRef="1Cor.1.6">6</reference>).

8. (Jr 51:6, 45; Is 48:20; Zec 2:6, 7; Re 18:4). Immediately avail yourselves of the opportunity of escape. be as... he-goats before... flocks-- Let each try to be foremost in returning, animating the weak, as he-goats lead the flock; such were the companions of Ezra (Ezr 1:5, 6).


<hi type="bold">9. from thence--</hi>that is, from the north country.

<hi type="bold">expert--</hi>literally, "prosperous." Besides "might," "expertness" is needed, that an arrow may do execution. The Margin has a different Hebrew reading; "destroying," literally, "bereaving, childless-making" (<reference osisRef="Jer.15.7">Jr 15:7</reference>). The Septuagint and Syriac support English Version.

<hi type="bold">In vain--</hi>without killing him at whom it was aimed (<reference osisRef="2Sam.1.22">2Sa 1:22</reference>).

9. from thence-- that is, from the north country. expert-- literally, "prosperous." Besides "might," "expertness" is needed, that an arrow may do execution. The Margin has a different Hebrew reading; "destroying," literally, "bereaving, childless-making" (Jr 15:7). The Septuagint and Syriac support English Version. In vain-- without killing him at whom it was aimed (2Sa 1:22).


11. (<reference osisRef="Isa.47.6">Is 47:6</reference>).

<hi type="bold">grown fat--</hi>and so, skip wantonly.

<hi type="bold">at grass--</hi>fat and frisky. But there is a disagreement of gender in Hebrew reading thus. The Keri is better: "a heifer threshing"; the strongest were used for threshing, and as the law did not allow their mouth to be muzzled in threshing (<reference osisRef="Deut.25.4">De 25:4</reference>), they waxed wanton with eating.

<hi type="bold">bellow as bulls--</hi>rather, "neigh as steeds," literally, "strong ones," a poetical expression for steeds (see on <reference osisRef="Jer.8.16">Jr 8:16</reference>) [Maurer].

11. (Is 47:6). grown fat-- and so, skip wantonly. at grass-- fat and frisky. But there is a disagreement of gender in Hebrew reading thus. The Keri is better: "a heifer threshing"; the strongest were used for threshing, and as the law did not allow their mouth to be muzzled in threshing (De 25:4), they waxed wanton with eating. bellow as bulls-- rather, "neigh as steeds," literally, "strong ones," a poetical expression for steeds (see on Jr 8:16) [Maurer].


<hi type="bold">12. Your mother--</hi>Babylon, the metropolis of the empire.

<hi type="bold">hindermost--</hi>marvellous change, that Babylon, once the queen of the world, should be now the hindermost of nations, and at last, becoming "a desert," cease to be a nation!

12. Your mother-- Babylon, the metropolis of the empire. hindermost-- marvellous change, that Babylon, once the queen of the world, should be now the hindermost of nations, and at last, becoming "a desert," cease to be a nation!


13. (<reference osisRef="Isa.13.20">Is 13:20</reference>).

13. (Is 13:20).


14. Summons to the Median army to attack Babylon.

<hi type="bold">against the Lord--</hi>By oppressing His people, their cause is His cause. Also by profaning His sacred vessels (<reference osisRef="Dan.5.2">Da 5:2</reference>).

14. Summons to the Median army to attack Babylon. against the Lord-- By oppressing His people, their cause is His cause. Also by profaning His sacred vessels (Da 5:2).


<hi type="bold">15. Shout--</hi>Inspirit one another to the onset with the battle cry.

<hi type="bold">given ... hand--</hi>an idiom for, "submitted to" the conquerors (<reference osisRef="1Chr.29.24">1Ch 29:24</reference>, Margin; <reference osisRef="Lam.5.6">La 5:6</reference>).

<hi type="bold">as she hath done, do unto her--</hi>just retribution in kind. She had destroyed many, so must she be destroyed (<reference osisRef="Ps.137.8">Psa 137:8</reference>). So as to spiritual Babylon (<reference osisRef="Rev.18.6">Re 18:6</reference>). This is right because "it is the vengeance of the Lord"; but this will not justify private revenge in kind (<reference osisRef="Matt.5.44">Mt 5:44</reference>; <reference osisRef="Rom.12.19-Rom.12.21">Ro 12:19-21</reference>); even the Old Testament law forbade this, though breathing a sterner spirit than the New Testament (<reference osisRef="Exod.23.4">Ex 23:4</reference>, <reference osisRef="Exod.23.5">5</reference>; <reference osisRef="Prov.25.21">Pr 25:21</reference>, <reference osisRef="Prov.25.22">22</reference>).

15. Shout-- Inspirit one another to the onset with the battle cry. given... hand-- an idiom for, "submitted to" the conquerors (1Ch 29:24, Margin; La 5:6). as she hath done, do unto her-- just retribution in kind. She had destroyed many, so must she be destroyed (Psa 137:8). So as to spiritual Babylon (Re 18:6). This is right because "it is the vengeance of the Lord"; but this will not justify private revenge in kind (Mt 5:44; Ro 12:19-21); even the Old Testament law forbade this, though breathing a sterner spirit than the New Testament (Ex 23:4, 5; Pr 25:21, 22).


16. Babylon had the extent rather of a nation than of a city. Therefore grain was grown within the city wall sufficient to last for a long siege [Aristotle, Politics, 3.2; Pliny, 18.17]. Conquerors usually spare agriculturists, but in this case all alike were to be "cut off."

<hi type="bold">for fear of ... oppressing sword--</hi>because of the sword of the oppressor.

<hi type="bold">every one to his people--</hi>from which they had been removed to Babylon from all quarters by the Chaldean conquerors (<reference osisRef="Jer.51.9">Jr 51:9</reference>; <reference osisRef="Isa.13.14">Is 13:14</reference>).

16. Babylon had the extent rather of a nation than of a city. Therefore grain was grown within the city wall sufficient to last for a long siege [Aristotle, Politics, 3.2; Pliny, 18.17]. Conquerors usually spare agriculturists, but in this case all alike were to be "cut off." for fear of... oppressing sword-- because of the sword of the oppressor. every one to his people-- from which they had been removed to Babylon from all quarters by the Chaldean conquerors (Jr 51:9; Is 13:14).


<hi type="bold">17. lions--</hi>hostile kings (<reference osisRef="Jer.4.7">Jr 4:7</reference>; <reference osisRef="Jer.49.19">49:19</reference>).

<hi type="bold">Assyria--</hi>(<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>, Shalmaneser; <reference osisRef="Ezra.4.2">Ezr 4:2</reference>, Esar-haddon).

<hi type="bold">Nebuchadnezzar--</hi>(<reference osisRef="2Kgs.24.10">2Ki 24:10</reference>, <reference osisRef="2Kgs.24.14">14</reference>).

17. lions-- hostile kings (Jr 4:7; 49:19). Assyria-- (2Ki 17:6, Shalmaneser; Ezr 4:2, Esar-haddon). Nebuchadnezzar-- (2Ki 24:10, 14).


<hi type="bold">18. punish ... king of Babylon--</hi>Nabonidus, or Labynitus.

<hi type="bold">as ... punished ... Assyrian--</hi>Sennacherib and other kings [Grotius] (<reference osisRef="2Kgs.19.37">2Ki 19:37</reference>).

18. punish... king of Babylon-- Nabonidus, or Labynitus. as... punished... Assyrian-- Sennacherib and other kings [Grotius] (2Ki 19:37).


19. (<reference osisRef="Isa.65.10">Is 65:10</reference>; <reference osisRef="Ezek.34.13">Eze 34:13</reference>, <reference osisRef="Ezek.34.14">14</reference>).

19. (Is 65:10; Eze 34:13, 14).


20. The specification of "Israel," as well as Judah, shows the reference is to times yet to come.

<hi type="bold">iniquity ... none--</hi>not merely idolatry, which ceased among the Jews ever since the Babylonian captivity, but chiefly their rejection of Messiah. As in a cancelled debt, it shall be as if it had never been; God, for Christ's sake, shall treat them as innocent (<reference osisRef="Jer.31.34">Jr 31:34</reference>). Without cleansing away of sin, remission of punishment would be neither to the honor of God nor to the highest interests of the elect.

<hi type="bold">whom I reserve--</hi>the elect "remnant" (<reference osisRef="Isa.1.9">Is 1:9</reference>). The "residue" (<reference osisRef="Zech.14.2">Zec 14:2</reference>; <reference osisRef="Zech.13.8">13:8</reference>, <reference osisRef="Zech.13.9">9</reference>).

20. The specification of "Israel," as well as Judah, shows the reference is to times yet to come. iniquity... none-- not merely idolatry, which ceased among the Jews ever since the Babylonian captivity, but chiefly their rejection of Messiah. As in a cancelled debt, it shall be as if it had never been; God, for Christ's sake, shall treat them as innocent (Jr 31:34). Without cleansing away of sin, remission of punishment would be neither to the honor of God nor to the highest interests of the elect. whom I reserve-- the elect "remnant" (Is 1:9). The "residue" (Zec 14:2; 13:8, 9).


<hi type="bold">21. Merathaim--</hi>a symbolical name for Babylon, the doubly rebellious, namely, against God. Compare <reference osisRef="Jer.50.24">Jr 50:24</reference>, "thou hast striven against the Lord"; and <reference osisRef="Jer.50.29">Jr 50:29</reference>, "proud against the Lord." The "doubly" refers to: first, the Assyrian's oppression of Israel; next, the kindred Chaldean's oppression of Judah (compare Jr 50:17-20, 33; especially <reference osisRef="Jer.50.18">Jr 50:18</reference>).

<hi type="bold">Pekod--</hi>(<reference osisRef="Ezek.23.23">Eze 23:23</reference>); a chief province of Assyria, in which Nineveh, now overthrown, once lay. But, as in Merathaim, the allusion is to the meaning of Pekod, namely, "visitation"; the inhabitants whose time of deserved visitation in punishment is come; not, however, without reference to the now Babylonian province, Pekod. The visitation on Babylon was a following up of that on Assyria.

<hi type="bold">after them--</hi>even their posterity, and all that is still left of Babylon, until the very name is extinct [Grotius]. Devastate the city, after its inhabitants have deserted it.

<hi type="bold">all ... I ... commanded--</hi>by Isaiah (<reference osisRef="Isa.13.1">Is 13:1</reference>, &c.).

21. Merathaim-- a symbolical name for Babylon, the doubly rebellious, namely, against God. Compare Jr 50:24, "thou hast striven against the Lord"; and Jr 50:29, "proud against the Lord." The "doubly" refers to: first, the Assyrian's oppression of Israel; next, the kindred Chaldean's oppression of Judah (compare Jr 50:17-20, 33; especially Jr 50:18). Pekod-- (Eze 23:23); a chief province of Assyria, in which Nineveh, now overthrown, once lay. But, as in Merathaim, the allusion is to the meaning of Pekod, namely, "visitation"; the inhabitants whose time of deserved visitation in punishment is come; not, however, without reference to the now Babylonian province, Pekod. The visitation on Babylon was a following up of that on Assyria. after them-- even their posterity, and all that is still left of Babylon, until the very name is extinct [Grotius]. Devastate the city, after its inhabitants have deserted it. all... I... commanded-- by Isaiah (Is 13:1, &c.).


<hi type="bold">23. hammer--</hi>that is, Babylon, so called because of its ponderous destructive power; just as "Martel," that is, "a little hammer," was the surname of a king of the Franks (<reference osisRef="Isa.14.6">Is 14:6</reference>).

23. hammer-- that is, Babylon, so called because of its ponderous destructive power; just as "Martel," that is, "a little hammer," was the surname of a king of the Franks (Is 14:6).


<hi type="bold">24. I--</hi>Thou hast to do with God, not merely with men.

<hi type="bold">taken ... not aware--</hi>Herodotus relates that one half of the city was taken before those in the other half were "aware" of it. Cyrus turned the waters of the Euphrates where it was defended into a different channel, and so entered the city by the dried-up channel at night, by the upper and lower gates (<reference osisRef="Dan.5.30">Da 5:30</reference>, <reference osisRef="Dan.5.31">31</reference>).

24. I-- Thou hast to do with God, not merely with men. taken... not aware-- Herodotus relates that one half of the city was taken before those in the other half were "aware" of it. Cyrus turned the waters of the Euphrates where it was defended into a different channel, and so entered the city by the dried-up channel at night, by the upper and lower gates (Da 5:30, 31).


<hi type="bold">25. weapons of his indignation--</hi>the Medes and Persians (<reference osisRef="Isa.13.5">Is 13:5</reference>).

25. weapons of his indignation-- the Medes and Persians (Is 13:5).


<hi type="bold">26. from the utmost border--</hi>namely, of the earth. Or, from all sides [Ludovicus De Dieu].

<hi type="bold">storehouses--</hi>or, "her houses filled with men and goods" [Michaelis]. When Cyrus took it, the provisions found there were enough to have lasted for many years.

<hi type="bold">as heaps--</hi>make of the once glorious city heaps of ruins. Vast mounds of rubbish now mark the site of ancient Babylon. "Tread her as heaps of corn which are wont to be trodden down in the threshing-floor" [Grotius].

26. from the utmost border-- namely, of the earth. Or, from all sides [Ludovicus De Dieu]. storehouses-- or, "her houses filled with men and goods" [Michaelis]. When Cyrus took it, the provisions found there were enough to have lasted for many years. as heaps-- make of the once glorious city heaps of ruins. Vast mounds of rubbish now mark the site of ancient Babylon. "Tread her as heaps of corn which are wont to be trodden down in the threshing-floor" [Grotius].


<hi type="bold">27. bullocks--</hi>that is, princes and strong warriors (<reference osisRef="Jer.46.21">Jr 46:21</reference>; <reference osisRef="Ps.22.12">Psa 22:12</reference>; <reference osisRef="Isa.34.7">Is 34:7</reference>).

<hi type="bold">go down to ... slaughter--</hi>The slaughterhouses lay low beside the river; therefore it is said, "go down"; appropriate to Babylon on the Euphrates, the avenue through which the slaughterers entered the city.

27. bullocks-- that is, princes and strong warriors (Jr 46:21; Psa 22:12; Is 34:7). go down to... slaughter-- The slaughterhouses lay low beside the river; therefore it is said, "go down"; appropriate to Babylon on the Euphrates, the avenue through which the slaughterers entered the city.


<hi type="bold">28. declare in Zion ... temple--</hi>Some Jews "fleeing" from Babylon at its fall shall tell in Judea how God avenged the cause of Zion and her temple that had been profaned (<reference osisRef="Jer.52.13">Jr 52:13</reference>; <reference osisRef="Dan.1.2">Da 1:2</reference>; <reference osisRef="1Cor.5.2">5:2</reference>).

28. declare in Zion... temple-- Some Jews "fleeing" from Babylon at its fall shall tell in Judea how God avenged the cause of Zion and her temple that had been profaned (Jr 52:13; Da 1:2; 5:2).


<hi type="bold">29. archers--</hi>literally, "very many and powerful"; hence the Hebrew word is used of archers (<reference osisRef="Job.16.13">Job 16:13</reference>) from the multitude and force of their arrows.

<hi type="bold">according to all that she hath done--</hi>(See on <reference osisRef="Jer.50.15">Jr 50:15</reference>).

<hi type="bold">proud against the Lord--</hi>not merely cruel towards men (<reference osisRef="Isa.47.10">Is 47:10</reference>).

29. archers-- literally, "very many and powerful"; hence the Hebrew word is used of archers (Job 16:13) from the multitude and force of their arrows. according to all that she hath done-- (See on Jr 50:15). proud against the Lord-- not merely cruel towards men (Is 47:10).


30. (See on <reference osisRef="Jer.49.26">Jr 49:26</reference>).

<hi type="bold">in the streets--</hi>The Babylonians were so discouraged by having lost some battles that they retired within their walls and would not again meet Cyrus in the field.

30. (See on Jr 49:26). in the streets-- The Babylonians were so discouraged by having lost some battles that they retired within their walls and would not again meet Cyrus in the field.


<hi type="bold">31. most proud--</hi>literally, "pride"; that is, man of pride; the king of Babylon.

<hi type="bold">visit--</hi>punish (<reference osisRef="Jer.50.27">Jr 50:27</reference>).

31. most proud-- literally, "pride"; that is, man of pride; the king of Babylon. visit-- punish (Jr 50:27).


<hi type="bold">33. Israel and ... Judah were oppressed--</hi>He anticipates an objection, in order to answer it: Ye have been, no doubt, "oppressed," therefore ye despair of deliverance; but, remember your "Redeemer is strong," and therefore can and will deliver you.

33. Israel and... Judah were oppressed-- He anticipates an objection, in order to answer it: Ye have been, no doubt, "oppressed," therefore ye despair of deliverance; but, remember your "Redeemer is strong," and therefore can and will deliver you.


<hi type="bold">34. strong--</hi>as opposed to the power of Israel's oppressor (<reference osisRef="Rev.18.8">Re 18:8</reference>).

<hi type="bold">plead ... cause--</hi>as their advocate. Image from a court of justice; appropriate as God delivers His people not by mere might, but by righteousness. His plea against Satan and all their enemies is His own everlasting love, reconciling mercy and justice in the Redeemer's work and person (<reference osisRef="Mic.7.9">Mi 7:9</reference>; <reference osisRef="Zech.3.1-Zech.3.5">Zec 3:1-5</reference>; <reference osisRef="1John.2.1">1Jo 2:1</reference>).

<hi type="bold">give rest ... disquiet--</hi>There is a play on the similarity of sounds in the two Hebrew verbs to express more vividly the contrast: "that He may give quiet to the land of Judah (heretofore disquieted by Babylon); but disquiet to the inhabitants of Babylon" (heretofore quietly secure) (<reference osisRef="Isa.14.6-Isa.14.8">Is 14:6-8</reference>).

34. strong-- as opposed to the power of Israel's oppressor (Re 18:8). plead... cause-- as their advocate. Image from a court of justice; appropriate as God delivers His people not by mere might, but by righteousness. His plea against Satan and all their enemies is His own everlasting love, reconciling mercy and justice in the Redeemer's work and person (Mi 7:9; Zec 3:1-5; 1Jo 2:1). give rest... disquiet-- There is a play on the similarity of sounds in the two Hebrew verbs to express more vividly the contrast: "that He may give quiet to the land of Judah (heretofore disquieted by Babylon); but disquiet to the inhabitants of Babylon" (heretofore quietly secure) (Is 14:6-8).


35-37. The repetition of "A sword" in the beginning of each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal; the same sad stroke of the sword is upon each and all connected with guilty Babylon.

<hi type="bold">wise men--</hi>(<reference osisRef="Isa.47.13">Is 47:13</reference>). Babylon boasted that it was the peculiar seat of wisdom and wise men, especially in astronomy and astrology.

35-37. The repetition of "A sword" in the beginning of each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal; the same sad stroke of the sword is upon each and all connected with guilty Babylon. wise men-- (Is 47:13). Babylon boasted that it was the peculiar seat of wisdom and wise men, especially in astronomy and astrology.


<hi type="bold">38. drought--</hi>Altering the pointing, this verse will begin as the three previous verses, "A sword." However, all the pointed manuscripts read, "A drought," as English Version. Cyrus turned off the waters of the Euphrates into a new channel and so marched through the dried-up bed into the city (<reference osisRef="Jer.51.32">Jr 51:32</reference>). Babylonia once was famed for its corn, which often yielded from one to two hundredfold [Herodotus]. This was due to its network of water-courses from the Euphrates for irrigation, traces of which [Layard] are seen still on all sides, but dry and barren (<reference osisRef="Isa.44.27">Is 44:27</reference>).

<hi type="bold">their idols--</hi>literally, "terrors." They are mad after idols that are more calculated to frighten than to attract (<reference osisRef="Jer.51.44">Jr 51:44</reference>, 47, 52; <reference osisRef="Dan.3.1">Da 3:1</reference>). Mere bugbears with which to frighten children.

38. drought-- Altering the pointing, this verse will begin as the three previous verses, "A sword." However, all the pointed manuscripts read, "A drought," as English Version. Cyrus turned off the waters of the Euphrates into a new channel and so marched through the dried-up bed into the city (Jr 51:32). Babylonia once was famed for its corn, which often yielded from one to two hundredfold [Herodotus]. This was due to its network of water-courses from the Euphrates for irrigation, traces of which [Layard] are seen still on all sides, but dry and barren (Is 44:27). their idols-- literally, "terrors." They are mad after idols that are more calculated to frighten than to attract (Jr 51:44, 47, 52; Da 3:1). Mere bugbears with which to frighten children.


<hi type="bold">39. wild beasts of the desert--</hi>wild cats, remarkable for their howl [Bochart].

<hi type="bold">wild beasts of the islands--</hi>jackals (See on <reference osisRef="Isa.13.21">Is 13:21</reference>).

<hi type="bold">owls--</hi>rather, "female ostriches"; they delight in solitary places. Literally, "daughters of crying." Compare as to spiritual Babylon, <reference osisRef="Rev.18.2">Re 18:2</reference>.

<hi type="bold">no more inhabited for ever--</hi>The accumulation of phrases is to express the final and utter extinction of Babylon; fulfilled not immediately, but by degrees; Cyrus took away its supremacy. Darius Hystaspes deprived it, when it had rebelled, of its fortifications. Seleucus Nicanor removed its citizens and wealth to Seleucia, which he founded in the neighborhood; and the Parthians removed all that was left to Ctesiphon. Nothing but its walls was left under the Roman emperor Adrian.

39. wild beasts of the desert-- wild cats, remarkable for their howl [Bochart]. wild beasts of the islands-- jackals (See on Is 13:21). owls-- rather, "female ostriches"; they delight in solitary places. Literally, "daughters of crying." Compare as to spiritual Babylon, Re 18:2. no more inhabited for ever-- The accumulation of phrases is to express the final and utter extinction of Babylon; fulfilled not immediately, but by degrees; Cyrus took away its supremacy. Darius Hystaspes deprived it, when it had rebelled, of its fortifications. Seleucus Nicanor removed its citizens and wealth to Seleucia, which he founded in the neighborhood; and the Parthians removed all that was left to Ctesiphon. Nothing but its walls was left under the Roman emperor Adrian.


40. (<reference osisRef="Isa.13.19">Is 13:19</reference>). Repeated from <reference osisRef="Jer.49.18">Jr 49:18</reference>.

40. (Is 13:19). Repeated from Jr 49:18.


41-43. (Compare <reference osisRef="Jer.6.22-Jer.6.24">Jr 6:22-24</reference>). The very language used to describe the calamities which Babylon inflicted on Zion is that here employed to describe Babylon's own calamity inflicted by the Medes. Retribution in kind.

<hi type="bold">kinds--</hi>the allies and satraps of the various provinces of the Medo-Persian empire: Armenia, Hyrcania, Lydia, &c.

<hi type="bold">coasts--</hi>the remote parts.

41-43. (Compare Jr 6:22-24). The very language used to describe the calamities which Babylon inflicted on Zion is that here employed to describe Babylon's own calamity inflicted by the Medes. Retribution in kind. kinds-- the allies and satraps of the various provinces of the Medo-Persian empire: Armenia, Hyrcania, Lydia, &c. coasts-- the remote parts.


44-46. Repeated mainly from <reference osisRef="Jer.49.19-Jer.49.21">Jr 49:19-21</reference>. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both.

44-46. Repeated mainly from Jr 49:19-21. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both.


<title type="x-s2">CHAPTER 51</title> <title type="x-s3"><reference osisRef="Jer.51.1-Jer.51.64">Jr 51:1-64</reference>. Continuation of the Prophecy against Babylon Begun in the Fiftieth Chapter.</title>

<hi type="bold">1. in the midst of them that rise ... against me--</hi>literally, "in the heart" of them. Compare <reference osisRef="Ps.46.2">Psa 46:2</reference>, "the midst of the sea," Margin; <reference osisRef="Ezek.27.4">Eze 27:4</reference>, "the heart of the seas"; Margin; <reference osisRef="Matt.12.40">Mt 12:40</reference>. In the center of the Chaldeans. "Against Me," because they persecute My people. The cabalistic mode of interpreting Hebrew words (by taking the letters in the inverse order of the alphabet, the last letter representing the first, and so on, <reference osisRef="Jer.25.26">Jr 25:26</reference>) would give the very word Chaldeans here; but the mystical method cannot be intended, as "Babylon" is plainly so called in the immediately preceding parallel clause.

<hi type="bold">wind--</hi>God needs not warlike weapons to "destroy" His foes; a wind or blast is sufficient; though, no doubt, the "wind" here is the invading host of Medes and Persians (<reference osisRef="Jer.4.11">Jr 4:11</reference>; <reference osisRef="2Kgs.19.7">2Ki 19:7</reference>).

CHAPTER 51 Jr 51:1-64. Continuation of the Prophecy against Babylon Begun in the Fiftieth Chapter. 1. in the midst of them that rise... against me-- literally, "in the heart" of them. Compare Psa 46:2, "the midst of the sea," Margin; Eze 27:4, "the heart of the seas"; Margin; Mt 12:40. In the center of the Chaldeans. "Against Me," because they persecute My people. The cabalistic mode of interpreting Hebrew words (by taking the letters in the inverse order of the alphabet, the last letter representing the first, and so on, Jr 25:26) would give the very word Chaldeans here; but the mystical method cannot be intended, as "Babylon" is plainly so called in the immediately preceding parallel clause. wind-- God needs not warlike weapons to "destroy" His foes; a wind or blast is sufficient; though, no doubt, the "wind" here is the invading host of Medes and Persians (Jr 4:11; 2Ki 19:7).


<hi type="bold">2. fanners--</hi>(See on <reference osisRef="Jer.15.7">Jr 15:7</reference>). The fanners separate the wheat from the chaff; so God's judgments shall sweep away guilty Babylon as chaff (<reference osisRef="Ps.1.4">Psa 1:4</reference>).

2. fanners-- (See on Jr 15:7). The fanners separate the wheat from the chaff; so God's judgments shall sweep away guilty Babylon as chaff (Psa 1:4).