Jer. 49 The judgment of the Ammonites, Jer. 49:1–5; their restoration, Jer. 49:6. The judgment of Edom, Jer. 49:7–22; of Damascus, Jer. 49:23–27; of Kedar and Hazor, Jer. 49:28–33; of Elam, and its restoration, Jer. 49:34–39.

The Ammonites were the posterity of Ben-ammi, Lot’s incestuous child, by his younger daughter, Gen. 19:38. Their country was near the Jews’ country. The Jews, in their journey from Egypt to Canaan to possess it, passed by their country, but were by God forbidden to meddle with it, because he had…

Because the Ammonites had violently seized upon some part of the Jews’ land, and (as we have it, Amos 1:13–14) cruelly ripped up the women with child in Gilead, that they might enlarge their border, God threatens a war to Rabbah, Amos 1:14, calls it a fire, which should make Rabbah a heap.

Heshbon was formerly a city of the Amorites, of whom Sihon was king, who resided here (but it appears by Jer. 49:26 that it was taken from Moab); it is probable that it was at this time a city of Moab: the prophet calls to them to howl for Ai a city of the Ammonites, not the same mentioned Josh.

It should seem that this country was full of very fruitful valleys, which we know are always the most fertile places, lying lower and at a greater distance from the sun than mountains, and also receiving at second hand the moisture that falls upon the hills, and being usually watered with rivers;…

As secure as you think yourselves, I will cause you to be afraid, and your enemies shall be all those that are round about you. And you shall be driven out every man, either right forth, into some country opposite to you, or apart one from another, or so that you shall be glad to flee right forth,…

Such a promise we read of Jer. 48:47, concerning Moab, but when this was fulfilled the Scripture saith not. Josephus tells us something; but it is rather thought to refer to the conversion of some of the Ammonites as well as other heathens unto Christ.

The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited, the blessing being given to his younger brother Jacob, who was the head of the twelve tribes of the Israelites, Gen. 27:29. God there, Gen.

Dedan was the son of Jokshan, 1 Chron. 1:32, from which it is probable that the city Dedan had its name; it is reckoned, Jer. 25:23, with Tema and Buz, and is mentioned Ezek. 27:15, Ezek. 27:20, Ezek. 38:13. It was a city of Arabia joining on Idumea, Isa. 21:13.

We have much the same Obad. 5. The scope of the prophet in this place is only to show that Edom should be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters, but for single grapes, or small…

But the Edomites should be left bare; and though they sought to hide themselves in secret places, yet God would there find them out, and there should be no places sufficient to hide them.

The only question upon this verse is, whether, in the whole of it, it be a promise or a threatening: if it be a promise, the sense is, that though this great destruction should come upon the body of the Edomites, yet God would take care of some of their fatherless children, whose parents being…

That by the cup is meant the wine cup of the Lord’s wrath, and that by those whose judgment was not to drink of it are meant the Jews, is not to be doubted; but the question is, how the prophet saith that it was not the judgment of the Jews to drink of this cup? The word here used is of so various…

As men, when they would confirm their promise or threatening to do any thing, add an oath to it, so doth God, who, having no greater to swear by, swears by himself, Jer. 44:26.

I have heard a rumour from the Lord: Obadiah beginneth his prophecy much with such words. God hath revealed his will to me in a vision or a dream. An ambassador is sent unto the heathen: he speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare…

Obadiah, in his prophecy against Edom, Obad. 2, hath much the same words, importing that God would bring the Edomites very low, and make them very contemptible.

Thy terribleness hath deceived thee, and the pride of thine heart: Obadiah in his prophecy against Edom useth much the same expressions, Obad. 3–4. The word that is here used being of the number of those which are but once found in Scripture, hath given interpreters liberty to abound in their…

The like is said of Babylon, Jer. 50:13; it appears from 1 Kings 9:8, that it was a kind of proverbial expression, when they would express a great desolation, or great plagues, that those who passed by such a place should be astonished, and hiss at it.

Sodom and Gomorrah and the neighbour cities were utterly destroyed, and therefore are set down, both here and Jer. 50:40, as patterns of an utter ruin and desolation.

This verse is very variously interpreted; some by he understand the Jews, some understand Nebuchadnezzar, some understand the Edomites; I think the last is most probable to be here meant, because of the next words.

Edom and Teman in this verse signify both the same thing; God calls to men to hear the resolutions he had taken up against the Edomites, resolutions as wise and steady as if they had been taken upon the wisest counsels and deliberation.

That is, the ruin of the Edomites shall be so great, that all nations round about it shall be affected at the noise of their fall; and though the Red Sea, or the weedy sea, be at a great distance from them, yet their noise shall reach thither.

See Poole “Jer. 48:40”, See Poole “Jer. 48:41”, where the very same thing, and under the same phrases, was spoken against Moab. That which is threatened is the enemies coming swiftly upon the Edomites and preying upon them, and the fear that should surprise them, which should make their hearts…

The prophet comes to denounce the judgments of God against Syria, another nation of the Gentiles. Damascus was the head city of Syria, Isa. 7:8, Isa. 17:3, or Aram, (as in the Hebrew,) because it was a country inhabited by the posterity of Aram, one of the sons of Shem; part of it lay betwixt…

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

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

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

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

Kedar, Gen. 25:13, was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petrea. See Isa, Isa. 21:13, Isa. 21:17. We read of it Ps. 120:5, Song 1:5, Ezek. 27:21. We read of Hazor Josh. 11:1, Josh.

That is, the Chaldeans shall take away the Kedarens’ tents; for they being a people whose cattle were their livelihood, had no fixed houses, but tents, which were movable habitations, covered with skins of beasts; and the curtains which they used to draw before those tents, and served them as…

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

The supposed result of Nebuchadnezzar’s counsels, giving charge to his armies to march against the Kedarens, which lived at case and quiet, and took no care; that had no cities, nor gates, nor bars to keep their enemies out, nor were near any neighbours that could assist them, nor very near to one…

And their camels shall be a booty, and the multitude of their cattle a spoil: these words sound like a part of the king of Babylon’s supposed speech encouraging his soldiers from the booty they should get, which should be a great multitude of camels and other cattle; the latter words are the words…

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

Elam was the son of Shem, Gen. 10:22, his posterity were called Elamites; these were the Persians, as is most probable, though some judge that the Persians were at too great a distance from the Jews to be the people meant here, but we read of no other Elam in Scripture but in Persia, Dan.

All those Eastern people were famous for the use of the bow, the Elamites in special, Isa. 22:6; those bows were the chief of their offensive armour, though by the chief of their might may also be meant their most mighty and strong warriors.

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

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

God here calls the throne of Nebuchadnezzar, or Cyrus, or Alexander, (whoever he was that conquered the Persians,) his throne: 1. Because God gave it the conqueror. 2.

We had the like promise as to Moab, Jer. 48:47, and as to Ammon, Jer. 49:6; the same latter days either signify after many days, or in the time of the Messias. In the former sense it may refer to Cyrus, who conquered Persia.