Of Edom, Yahweh of Armies says: “Is wisdom no more in Teman? Has counsel perished from the prudent? Has their wisdom vanished?
Flee! Turn back! Dwell in the depths, inhabitants of Dedan; for I will bring the calamity of Esau on him when I visit him.
If grape gatherers came to you, would they not leave some gleaning grapes? If thieves came by night, wouldn’t they steal until they had enough?
But I have made Esau bare, I have uncovered his secret places, and he will not be able to hide himself. His offspring is destroyed, with his brothers and his neighbors; and he is no more.
Leave your fatherless children. I will preserve them alive. Let your widows trust in me.”
For Yahweh says: “Behold, they to whom it didn’t pertain to drink of the cup will certainly drink; and are you he who will altogether go unpunished? You won’t go unpunished, but you will surely drink.
For I have sworn by myself,” says Yahweh, “that Bozrah will become an astonishment, a reproach, a waste, and a curse. All its cities will be perpetual wastes.”
I have heard news from Yahweh, and an ambassador is sent among the nations, saying, “Gather yourselves together! Come against her! Rise up to the battle!”
“For, behold, I have made you small among the nations, and despised among men.
As for your terror, the pride of your heart has deceived you, O you who dwell in the clefts of the rock, who hold the height of the hill, though you should make your nest as high as the eagle, I will bring you down from there,” says Yahweh.
“Edom will become an astonishment. Everyone who passes by it will be astonished, and will hiss at all its plagues.
As in the overthrow of Sodom and Gomorrah and its neighbor cities,” says Yahweh, “no man will dwell there, neither will any son of man live therein.
“Behold, he will come up like a lion from the pride of the Jordan against the strong habitation: for I will suddenly make them run away from it; and whoever is chosen, I will appoint him over it. For who is like me? Who will appoint me a time? Who is the shepherd who will stand before me?”
Therefore hear the counsel of Yahweh, that he has taken against Edom; and his purposes, that he has purposed against the inhabitants of Teman: Surely they will drag them away, the little ones of the flock. Surely he will make their habitation desolate over them.
The earth trembles at the noise of their fall; there is a cry, the noise which is heard in the Red Sea.
Behold, he will come up and fly as the eagle, and spread out his wings against Bozrah. The heart of the mighty men of Edom at that day will be as the heart of a woman in her pangs.
John Calvin 1540 · Public Domain On vv7–22 Here Jeremiah turns to Idumeans, who were most inveterate…
Here Jeremiah turns to Idumeans, who were most inveterate enemies to the chosen people, though their origin ought to have disposed them to show kindness to them, for they had descended from the same father, even Abraham. The Idumeans also gloried in their holy descent, and had circumcision in common with the Jews. It was then a most impious cruelty that the Idumeans entertained such bitter hatred towards their own blood. Hence our Prophet most severely reproved them, as also did Ezekiel and Obadiah. (Ezekiel 25:12-14; Obadiah 1:1, 8.)
He says first, Is there not wisdom any more in Teman? By these words he intimates, that though the Idumeans thought themselves safe through their own counsels, because they excelled in acuteness, it yet would avail them nothing, for the Lord would blind them and deprive them of a sane mind; for what is put here interrogatively is declared plainly by Obadiah, (Obadiah 1:8.) even in God’s name,
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“I will take away wisdom from Teman, and there shall be no understanding in Mount Esau.”
But as Obadiah had preceded Jeremiah, it was necessary that he should speak of this as of a future thing. But our Prophet, as the judgment of which Obadiah was a witness and a herald, was near at hand, boldly exults over the Idumeans, and laughs at their reproach, inasmuch as they were deprived of counsel and understanding when they had most need of them. Teman, no doubt, was the name of a mountain or of a region; and this we learn from the Prophet Habakkuk,
“God shall come from Teman, and the holy one from Mount Paran.” (Habakkuk 3:3)
It was also a chief city, as we learn form other places; and our Prophet sets it forth as the seat of the kingdom, when he says, Is there not wisdom in Teman? and then, Has counsel perished from the intelligent?
I wonder that interpreters, skillful in the language and conversant in it, should render the last word “sons,” for it is unsuitable to the place. The word, no doubt, is derived from בום, bun, to understand, and not from בנה, bene, to build, whence the word, בנים, benim, sons, comes. For how can it suit this passage to say, Is there no more wisdom in Teman? Has counsel perished from the children? that is, as they understand it, “from the children of Esau.” But this is frigid and forced; and the two clauses correspond much better when read thus, “Is there no more wisdom in Teman? has counsel perished from the intelligent?” that is, from those who have hitherto boasted of their intelligence and acuteness.
He then adds, Rotten has become their wisdom. The verb סרח, sarech, means to be superfluous, but some render it here to be putrid, as it is in Niphal I know not whether they have done this, because they did not know another meaning suitable to the context; but we may fitly render it thus, that their wisdom had become superfluous, that is, useless. We may also adopt another meaning, that their wisdom had been hitherto overflowing, that is, superabounded; for they had such wisdom, so as not only to act wisely for themselves, but also to show to others what was right and useful. As then the Idumeans possessed so much wisdom as to direct others, and not to be wise only for themselves, the words would read well were they rendered, that their wisdom had abounded. But in that case the words would be ironical; for the Prophet seems to assign a reason for his astonishment.
I give then this explanation: he first says, Is there wisdom no more in Teman? He exclaims, as though the thing was very strange, “How can this be! is the very fountain of wisdom exhausted? Who could have thought that a city so renowned for wisdom would become so fatuitous as not to know her approaching calamity, so as to meet it, and apply in time the remedy?” And to the same effect he adds, Has counsel perished from the intelligent? At length he subjoins, Abounded has their wisdom; and this he says, in order to show a reason for his astonishment.
But we must notice the sameness and the difference between our Prophet and Obadiah. The latter foretold the blindness of that nation; but our Prophet, as though he wished to rouse from their torpor those who had been inattentive to the prophecy of Obadiah, exclaims, “How has wisdom perished from Teman, and counsel from the intelligent?” We must further observe, that this punishment was by God inflicted on the Idumeans, because they had applied all their thoughts to frauds and intrigues; and it seldom happens, but that they who excel in acuteness become very sharp and fraudulent. As then men are thus wont to abuse for the most part their knowledge, God blinds them, and shews that men cannot of themselves be wise, but as far as it is given them from above. As I have already said, the Prophet enlarges on this judgment, that he might the more effectually rouse the minds of men. For had the Idumeans been rustics, such as dwell among mountains, and had no report prevailed as to their wisdom, no one would have wondered that they were taken and subdued; for simple and unwary men are exposed to the intrigues of their enemies, and cannot escape them. But the Prophet, in order to set forth this judgment of God as wonderful, says that their wisdom had been as it were overflowing, that is, like an abundant treasure, for they administered counsel to others. As, then, the Idumeans so much excelled in intelligence, especially those who dwelt in the city Teman, the Prophet shews by this very circumstance that their blindness proceeded from the manifest vengeance of God, and that such a change did not happen by chance. It follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7, 8, 9, 11, 12, 13, 14, 16, 19, 20, 22 Which was a city of Edom, called by the…
Which was a city of Edom, called by the name of Teman Eliphaz’ son, who came of Esau.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–22 Jer 49:7 Concerning Edom, thus saith the LORD of…
Jer 49:7 Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?
Ver. 7. Is wisdom nowhere in Teman?] The Edomites, and especially the Temanites (of whom Eliphaz, Job’s friend, was one), were famous for wisdom, {Oba 1:8} which although it be of excellent use for putting things to the best, yet without the fear of God, which is the beginning of wisdom, {Pro 1:7} and his blessing, it proveth not only unprofitable, but pernicious also. It is, saith James, "earthly, sensual, and devilish." See what the Scripture speaketh of it. {Job 12:2; Job 12:12-13 1Co 3:18-21}
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Matthew Poole 1685 · Public Domain On vv7–22 The Edomites were the posterity of Esau the eldest…
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 27:39, promised him that he should have a fat and plentiful country, though his brother should be his lord, and foretold that he should break his brother’s yoke from off his neck; the land of Seir was his country, Gen 32:3. The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan; their way lay through Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin, Num 24:18. They were enemies to the Israelites in Saul’s time, 1Sa 14:47, and in David’s time, 2Sa 8:14, and in Amaziah’s time, 2Ki 14:7, who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin. Jeremiah in this place, Eze 25:12-14; Joe 3:19; Amo 9:12; Ob 1,8; Mal 1:4.
Teman was a city of Edom, mentioned also Eze 25:13; Amo 1:12; Oba 1:9. Eliphaz, Job’s friend, was of this place, Job 2:11. It was a place famous for wise and prudent men, of which Eliphaz was not the meanest. The prophet asks what was become of all their counsel and wisdom, for which the Arabians, the Temanites in particular, were so famous. Now they were at their wits’ end.
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Matthew Henry 1710 · Public Domain On v7 The Edomites come next to receive their doom from…
The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will come to be reckoned with, and it is now at hand, and is foretold, not only for warning to them, but for comfort to the Israel of God, whose afflictions were very much aggravated by their triumphs over them and joy in their calamity, Psa 137:7. Many of the expressions used in this prophecy concerning Edom are borrowed from the prophecy of Obadiah, which is concerning Edom; for, all the prophets being inspired by one and the same Spirit, there must needs be a wonderful harmony and agreement in their predictions. Now here it is foretold,
I. That the country of Edom should be all wasted and made desolate, that the calamity of Esau should be brought upon him, the calamity he has deserved, and God has long designed him, for his old sins, Jer 49:8. The time is at hand when God will visit him, and call him to an account, and then they shall flee from the sword, turn back from the battle, and dwell deep in some close caverns, where they shall hide themselves. All they have shall be carried off by the conqueror; whereas grape-gatherers will leave some gleanings, and even thieves know when they have enough and will destroy no further, those that destroy them shall never be satiated, (Jer 49:9, Jer 49:10); they shall make Esau quite bare, shall strip the Edomites of all they have, shall find out ways and means to come at their most hidden treasure, shall discover even the secret places where they thought to secure their wealth, and rifle them, so that they shall none of them save their wealth, no, nor save themselves nor their children, that might be concealed in a little room: He shall not be able to hide himself, and his seed too is spoiled. His brethren the Moabites, and his neighbours the Philistines, whom he might have expected succours from, or at least shelter with, are spoiled as well as he and disabled to do him any service. And he is not, or there is not he, there is none to him, none left him, that may say what follows (Jer 49:11), Leave thy fatherless children, I will preserve them alive. When they are flying, or dying, there shall be none left, no relation, no friend, no, not so much as any parish officers to take care of their wives and children that they leave behind. Edom is not, he is cut off and gone; nor is there any to say, Leave me thy orphans. If the master of a family be cut off, or forced away, it is some comfort if he have a friend to leave his family with, whom he can confide in; but they shall have none such, for they shall all be involved in the same calamity. The Chaldee makes these to be the words of God to his people, distinguishing them from the Edomites in this calamity; and they read it, "But you, O house of Israel! you shall not leave your orphans; I will secure them, and let your widows rest on my word. Whatever becomes of the widows and fatherless of the Edomites, I will take care of yours." Note, it is an unspeakable comfort to the people of God, when they are dying, that they may leave their surviving relations with God, may, in faith, commit them to him and encourage them to trust in him; and, though they cannot promise themselves great things in the world for them, yet they may hope that he will preserve them alive, always, provided that they trust in him. Let the Edomites, for their part, count upon no other than to be made a desolation and a reproach; for the decree has gone forth; God hath sworn it by himself (Jer 49:13), that their cities shall be wasted, nay, they shall be perpetual wastes, they shall be made mean and despicable; they had made a mighty figure, but God will make them small among the heathen; and those that despised God's people shall themselves be despised among men (Jer 49:15, Oba 1:2), nay, they shall be made monstrous, and even a prodigy (Jer 49:17): Edom shall be such a desolation that every one who goes by shall be astonished; nay, worse yet, they shall be made a terror; Edom shall be made like Sodom and Gomorrah, none shall care for coming near the ruins of it, no man shall abide there (Jer 49:18), such a frightful place shall it be made.
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II. That the instruments of this destruction should be very resolute and formidable. They have their commission from God; he summons them into this service (Jer 49:14): I have heard a rumour, or report, from the Lord, heard it by the prophecy of Obadiah, heard it by a whisper to myself, that an ambassador, or herald, or messenger, is sent to the Gentiles, who are to lay Edom waste, saying, Gather you together, muster all the forces you can, and come against her; for (Jer 49:20) this is the counsel that he hath taken against Edom. The matter is settled, the decree has gone forth, and there is no resisting it. God has determined that Edom shall be laid waste, and then he that is to be employed in wasting it shall come swiftly and strongly. Nebuchadnezzar is he or whom it is here foretold, 1. That he shall come up like a lion, with fierceness and fury, like a lion enraged by the swelling of Jordan overflowing his banks, which forces him out of his covert by the water-side into the higher grounds, Jer 49:19. He shall come roaring, come to devour all that come in his way. He shall come against the habitation of the strong, the forts and castles; and I will cause him to come suddenly into the land (so the next words might well be read), so as to find them unprovided with necessaries for a defence; for I will look out a chosen man to appoint over her, to do this execution, a man fit for the purpose, one chosen out of the people; for when God has work to do he will find out the fittest instruments to be employed in doing it: "Who is like me for choosing the instruments, and spiriting them for the work? And who will appoint me the time? Who will challenge me, and fix a time and place to meet me? Who will join issue with me in battle? And, when I send a lion into the flock, who is that shepherd that can, or dare, stand before me, or against me, to oppose that lion, and think to rescue any of the flock?" Note, When God has work to do of any kind he will soon find those that are able to engage in it, and all the world cannot find those that are able to engage against it. Nay, if God will have Edom destroyed, and their peopled dislodged, there needs not a lion, a fierce lion to do it: Even the least of the flock shall draw them out (Jer 49:20); the meanest servant in Nebuchadnezzar's retinue, the weakest of all that follow his camp, shall draw them out for the slaughter, shall force them to flee, or to surrender, and make their habitations desolate with them. God can bring to pass the greatest works by instruments least likely. When the Chaldean army comes against the Edomites all hands shall be employed and the poorest soldier in it shall have a pluck at them. 2. Nebuchadnezzar shall come, not only like a lion, the king of beasts, but like an eagle, the king of birds (Jer 49:22): He shall fly as the eagle upon his prey, so swiftly, so strongly, shall clap his wings upon Bozrah, to secure it for himself (as before, Jer 48:40), and immediately the hearts of the mighty men shall fail them, for they shall see he is an enemy that it is in vain to struggle with.
III. That the Edomites' confidences should all fail them in the day of their distress. 1. They trusted to their wisdom, but that shall stand them in no stead. This is the first thing fastened upon in this prophecy against Edom, Jer 49:7. That nation used to be famous for wisdom, and their statesmen were thought to excel in politics; and yet now they shall take such wrong measures in all their counsels, and be so baffled in all their designs, that people shall ask, with wonder, What is the matter with the Edomites? Is wisdom no more in Teman? Have the wise men of the east country (Kg1 4:30) become fools? Are those at their wits' end that were thought to have the monopoly of prudence? Has counsel perished from the understanding men? It is so, when God is designing the ruin of a people; for whom he will destroy he infatuates. See Job 12:20. Has their wisdom vanished? Is it tired? (so some); is it worn out? (so others); has it become useless? so others. Yes, it will do them no service when God comes forth to contend with them. 2. They trusted to their strength, but neither shall that avail them, Jer 49:16. They had been a terror to all their neighbours; every body feared them and truckled to them, and this made them proud and conceited of themselves and their own strength, and very secure; because no neighbouring nation durst meddle with them, they thought no nation in the world durst. Their country was much of it mountainous, having many passes which they thought themselves able to make good against any invader; but this terribleness of theirs deceived them, and so did their imaginary inaccessibleness; they did not prove so strong as they were formidable, nor so safe as they were secure. High as they are, God will bring them down; for, as there is no wisdom, so there is no might against the Lord, See these expressions, Oba 1:3, Oba 1:4, Oba 1:8.
IV. That their destruction should be inevitable and very remarkable. 1. God hath determined it (Jer 49:12); he hath said it; nay (Jer 49:13), he hath sworn it, that the Edomites shall not go unpunished, but that they shall drink the cup of trembling, which is put into the hands of all their neighbours; even those whose judgment, or doom, was not to drink of the cup, who had not so well deserved it as they had done, nations that had not been such enemies to Israel as they had been, or Israel itself, that was God's peculiar people, and among whom there were many, very many, who kept his ordinances, upon which account they might have expected an exemption; and yet they had been made to drink of the bitter cup; and shall the Edomites think to pass it? No; they shall surely drink of it. Note, When God punishes the less guilty it is folly for the more guilty to promise themselves impunity; and when judgment begins at God's house it will reach the strangers. 2. All the world shall take notice of it (Jer 49:21): The earth is moved, and all the nations are put into a concern, at the noise of their fall; the news of it shall make them tremble. The noise of the outcry is heard to the Red Sea, which flowed upon the coasts of Edom. So loud shall be the shouts of the conquerors and the shrieks of the conquered, and such a mighty noise shall the news of this destruction of Idumea make in the nations, that is shall be heard among the ships that lie in the Red Sea to take in lading (Kg1 9:26), and then they shall carry the news of it to the remotest shore. Note, The fall of those who have affected to make a noise with their pomp and power will make so much the greater noise.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–22 Concerning Edom, thus saith the Lord of hosts,.... Or,…
Concerning Edom, thus saith the Lord of hosts,.... Or, "unto Edom" (i), thus saith the Lord; or, "against Edom" (k); all which is true, as observed on Jer 49:1; meaning the Idumeans, the posterity of Esau, who was called Edom. Kimchi thinks this respects time yet future, and points at the destruction of Rome, and the Romans, who with the Jews frequently go by the name of Edom; and Abarbinel is of the same mind. And Cocceius is of opinion that the Jews are meant, and their destruction, with whom the Idumeans were incorporated before the coming of Christ, and had Herod, an Idumean, king over them; but it is best to understand the prophecy properly and literally of the Idumeans themselves;
is wisdom no more in Teman? a city in Edom, which had its name from Teman, a grandson of Esau, Gen 36:11; whose descendants were called Temanites; one of which was Eliphaz, a friend of Job's, Job 2:11; it was a principal city, famous for men of wisdom; such an one was the person just mentioned: perhaps the grand senate of the country, or the chief counsellors, dwelt here; where schemes were formed for the good of the country in times of war or peace; or schools were kept here for the instruction of persons in various arts and sciences; and which had continued to this time, but now would be no more. The Targum is,
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"is there no more wisdom in the south?''
but Jarchi better interprets it of Edom, which lay south to the land of Israel;
is counsel perished from the prudent? it was so, even from those that were the most famous for being prudent and understanding men; they were now at their wits' end, and knew not what course to take, nor what advice to give, in this their time of distress. The Targum renders it "from the children"; the sons of the Temanites, strangely degenerated from their ancestors;
is their wisdom vanished? or corrupted, as the Targum; or does it stink? according to the Rabbinical sense of the word; or infatuated, and become good for nothing? verily it was, it was useless, disregarded and despised.
(i) "ad Idumeam", V. L. "ad Edom", Pagninus, Montanus. (k) "Contra", Junius & Tremellius, Piscator, Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 9, 12, 13, 14, 19, 20 Edom - The Edomites were the posterity of Esau…
Edom - The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited; the blessing being given to his younger brother Jacob, who was head of the twelve tribes of Israel. God promised him that he should have a fat, and plentiful country, tho' his brother should be his Lord; and foretold, that he should break his brother's yoke from off his neck: the land of Seir was his country. The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan, their way lay thro' Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin. They were enemies to the Israelites in the time of Saul, 1 Sam. xiv, 47, and David, 2 Sam. viii, 14, and Amaziah, 2 Kings xiv, 17, who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin, Jeremiah in this place, Ezek xxv, 12-14 Joel iii, 19 Amos ix, 11, 12, and others. Teman - Was a city of Edom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 14, 16, 18, 19, 20, 21, 22 Verse 7. CONCERNING EDOM] This is a new and…
Verse 7. CONCERNING EDOM] This is a new and separate discourse.
Teman] A part of Idumea, put here for the whole country.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 8, 9, 11, 12, 14, 17, 20 Jer 49:7. Concerning Edom — The destruction of Edom,…
Jer 49:7. Concerning Edom — The destruction of Edom, or Idumea, is likewise foretold by Ezekiel, Joel, Amos, and Obadiah: see the margin. Is wisdom no more in Teman — “The eastern part of the world (by which is chiefly meant Arabia and the adjacent countries) was famous for the study of wisdom, or philosophy, as it was called in later times: see 1Ki 4:30. The Edomites put in their claim to this prerogative, as appears from what is said here, and in the parallel place of Obadiah, Jer 49:8, as also from the book of Job, where Eliphaz, one of the disputants, is called the Temanite, as being descended from Teman, Esau’s grandson, who gave name to the city or country of Teman, elsewhere mentioned. Is counsel perished from the prudent? — When God designs a people for destruction, he deprives them of that common prudence and foresight which are requisite for the due management of their affairs.” — Lowth. Here Edom, which boasted itself, and whose fame was spread abroad for wisdom and prudence, is described acting as if all its wisdom and prudence were gone.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v7 Edom stretched along the south of Judah from the…
Edom stretched along the south of Judah from the border of Moab on the Dead Sea to the Mediterranean and the Arabian deserts, and held the same relation to Judah which Moab held toward the kingdom of Israel. Although expressly reserved from attack by Moses Deu 2:5, a long feud caused the Edomites to cherish so bitter an enmity against Judah, that they exulted with cruel joy over the capture of Jerusalem by the Chaldaeans, and showed great cruelty toward those why fled to them for refuge.
Of the prophecies against Edom the first eight verses of Obadiah are also found in Jeremiah (see the marginal references). As Jeremiah wrote before the capture of Jerusalem, and Obadiah apparently after it (see Jer 49:13-14), it might seem certain that Obadiah copied from Jeremiah. Others held the reverse view; while some consider that the two prophets may both have made common use of some ancient prediction. See the introduction to Obadiah.
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The prophecy is divisible into three strophes. In the first Jer 49:7-13, the prophet describes Edom as terror-stricken.
Jer 49:7
Teman - A strip of land on the northeast of Edom, put here for Edom generally. Its inhabitants were among those “children of the East” famed for wisdom, because of their skill in proverbs and dark sayings.
Jer 49:8
Dwell deep - Jer 49:30. The Dedanites, who were used to travel through the Edomite territory with their caravans, are advised to retire as far as possible into the Arabian deserts to be out of the way of the invaders.
Jer 49:9
Translate it: “If vintagers come to thee, they will not leave any gleaning: if thieves by night, they will destroy their fill.”
Jer 49:10
But - For. The reason why the invaders destroy Edom so completely. His secret places are the hiding-places in the mountains of Seir.
His seed - Esau’s seed, the Edomites; his brethren are the nations joined with him in the possession of the land, Amalek, and perhaps the Simeonites; his neighbors are Dedan, Tema, Buz.
Jer 49:11
As with Moab Jer 48:47, and Ammon Jer 49:6, so there is mercy for Edom. The widows shall be protected, and in the orphans of Edom the nation shall once again revive.
Jer 49:12
Translate it: “Behold they whose rule was not to drink of the cup shall surely drink etc.” It was not the ordinary manner of God’s people to suffer from His wrath: but now when they are drinking of the wine-cup of fury Jer 25:15, how can those not in covenant with Him hope to escape?
Jer 49:14-18
The second strophe, Edom’s chastisement.
Jer 49:14
Rumour - Or, “revelation.”
Ambassador - Or, messenger, i. e., herald. The business of an ambassador is to negotiate, of a herald to carry a message.
Jer 49:15
Small ... - Rather, small among the nations, i. e., of no political importance.
Jer 49:16
Edom’s “terribleness” consisted in her cities being hewn in the sides of inaccessible rocks, from where she could suddenly descend for predatory warfare, and retire to her fastnesses without fear of reprisals.
The clefts of the rock - Or, the fastnesses of Sela, the rock-city, Petra (see Isa 16:1).
The hill - i. e., Bozrah.
Jer 49:17
Better, “And Edom shall become a terror: every passer by shalt be terrified, and shudder etc.”
Jer 49:18
Neighbour ... - Admah and Zeboim.
A son of man - i. e., “Any man.” From 536 a.d. onward, Petra suddenly vanishes from the pages of history. Only in the present century was its real site discovered.
Jer 49:19-22
Concluding strophe. The fall of Edom is compared to the state of a flock worried by an enemy strong as a lion Jer 4:7, and swift as an eagle.
Jer 49:19
The swelling of Jordan - Or, the pride of Jordan, the thickets on his banks (marginal reference note).
Against the habitation of the strong - Or, to the abiding pasturage. The lion stalks forth from the jungle to attack the fold, sure to find sheep there because of the perennial (evergreen) pasturage: “but I will suddenly make him (the flock, Edom) run away from her (or it, the pasturage).”
And who is a chosen ... - Better, and I will appoint over it, the abandoned land of Edom, him who is chosen, i. e., my chosen ruler Nebuchadnezzar.
Who will appoint me the time? - The plaintiff, in giving notice of a suit, had to mention the time when the defendant must appear (see the margin). Yahweh identifies himself with Nebuchadnezzar Jer 25:9, and shows the hopelessness of Edom’s cause. For who is like Yahweh, His equal in power and might? Who will dare litigate with Him, and question His right? etc.
Jer 49:20
Surely the least ... - Rather, Surely they will worry them, the feeble ones of the flock: surely their pasture shall be terror-stricken over them. No shepherd can resist Nebuchadnezzar Jer 49:19, but all flee, and leave the sheep unprotected. Thereupon, the Chaldaeans enter, and treat the poor feeble flock so barbarously, that the very fold is horrified at their cruelty.
Jer 49:21
Is moved - Quakes.
At the cry ... - The arrangement is much more poetical in the Hebrew, The shriek - to the sea of Suph (Exo 10:19 note) is heard its sound.
Jer 49:22
Nebuchadnezzar shall swoop down like an eagle, the emblem of swiftness.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 10, 12, 13, 14, 15, 16, 17, 19, 20 Edom. This nation was involved in the common ruin,…
Edom. This nation was involved in the common ruin, for its barbarity towards God’s people, Abdias x., Psalm cxxxvi. 7., and Ezechiel xxv. 12. --- Theman, renowned formerly for wisdom, Job ii. 11. Yet at the approach of danger, all were confounded. (Calmet) --- They were only worldly wise. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–22 Concerning Edom--a distinct prophecy, copied in part from Obadiah,…
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 Isa 34:5; Amo 1:11); Jeremiah's about the same time as his preceding prophecies (Jer 49:12; Eze 25:12).
wisdom--for which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Gen 36:15; Kg1 4:30; see Job, everywhere; Oba 1:8).
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vanished--literally "poured out," that is, exhausted (compare Isa 19:3, Margin) [MAURER]. Or, as the kindred Ethiopic word means, "worn out" [LUDOVICUS DE DIEU].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 8, 9, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22 PROPHECY AGAINST EDOM, Jer_49:7-22.
PROPHECY AGAINST EDOM, Jer_49:7-22.
7. Concerning Edom — This prophecy is based on the first nine verses of Obadiah, but with many changes. The country of Edom held a relation to the kingdom of Judah not unlike that which Moab held to Israel. It extended from Moab and the Dead Sea, on the west to the Mediterranean, on the east to the desert, thus skirting the entire southern boundary of Judah. There are signs of a peculiar antipathy between the descendants of Esau and those of Jacob. This was so strong at the time of the giving of the law as to require special enactment, and hence that somewhat singular clause inserted in the Mosaic law, “Thou shalt not abhor an Edomite, for he is thy brother.” Even that most sad and plaintive of all the psalms, commencing, “By the rivers of Babylon,” etc., does not close without giving evidence of the same state of feeling: “Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.” And hence this name of Edom came to be a generic one for the enemies of the Church; so that when the divine Conqueror is described, it is in such language as this: “Who is this that cometh from Edom, with dyed garments from Bozrah?” There are many prophecies directed against Edom, but of only one of these does Jeremiah make use, namely, that in Obadiah, already specified. Teman was in the north-eastern part of Idumea, but is here put for the whole country. It was the home of the wise Eliphaz of the book of Job, and hence, probably, was famed for wisdom; so that here is doubtless somewhat of irony.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 22 7. If Oba_1:8 is a later insertion there (so…
7. If Oba_1:8 is a later insertion there (so Wellhausen), it may have been introduced from this passage. Eliphaz the Temanite (Job_2:11, etc.) has been thought to illustrate a reputation for wisdom on the part of Teman.
Is wisdom no more in Teman?] This and the succeeding questions are a pointed way of calling attention to the stupefying suddenness and completeness of the calamity.
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Teman] a district in the N. of Edom. Cp. Eze_25:13; Amo_1:12.
7–22 (= LXX. Ch. Jer_29:8-23). Prophecy against Edom
The fact that there is a great similarity with Obadiah (Jer_49:7; Jer_49:9-10 a, and 14–16 corresponding respectively with Oba_1:8; Oba_1:5 f., 1–4) raises a difficult question as to the origin of the passages common to the two prophecies. The two main views are as follows: (a) that both are based on an older prophecy, Ob. preserving a more original form (so Dr., G. A. Smith, and others), and (b) that Ob.’s original work consisted of his Jer_49:1-5; Jer_49:7; Jer_49:10-11; Jer_49:13-15 b, and was not a prophecy of coming ruin, but a description of it as already existent (so Wellhausen, followed by Gi., Du., Co. and others). Ob., as it stands, is evidently (see Jer_49:10 ff.) subsequent to the fall of Jerusalem (b.c. 586). From what we have said above, it follows that the corresponding parts of this section are later, either as an addition to a genuine Jeremianic utterance of the fourth year of Jehoiakim (see introd. note on chs. 46–51), or as forming a part of the section which is wholly post-exilic; the former of these two hypotheses being on the whole preferable. Co. points out the skill with which (on the former hypothesis) the incorporator of the Ob. passages avoided all references (so Oba_1:10 ff.) to the overthrow of Jerusalem. The expansion in later times of a Jeremianic prophecy against Edom is a priori likely for reasons similar to those mentioned in introd. note to Jer_48:1-10.
The bitterness of the tone in which Edom is addressed finds parallels in Lam_4:21, as also in Psa_137:7; Eze_25:12-14; Eze_35:15; Oba_1:10-16, and is no doubt based upon a sense of the closeness of the tie of kinship between Edom and Israel.
The contents of the section may be summarized as follows.
(i) Jer_49:7-12. Have the prudent of Teman lost their wisdom? Flee into hiding from coming troubles, ye people of Dedan. Ye shall be utterly despoiled. Leave to Jehovah the charge of your widows and orphans. Ye shall yourselves assuredly drink the wine of destruction. (ii) Jer_49:13-22. Bozrah and the other cities shall be laid waste. The nations are summoned to fight against her. She shall be held in contempt, though erst so proud. She shall be brought down from her loftiness and jeered at, overthrown and without inhabitant as were Sodom and Gomorrah. The foe as a lion shall drive her away. Such is Jehovah’s purpose. The far-reaching sound of her fall shall make the earth to tremble. At the swoop of the enemy the anguish of Edom shall be great.
The affinity which existed between the two nations made the unnatural exultation of Edom over the fallen fortunes of the Jews most offensive. See, in addition to the above passages, Amo_1:11, and for an apparent reference to the fulfilment of this prophecy against Edom, Mal_1:3.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22 (7) Concerning Edom.—A short survey of the past history…
(7) Concerning Edom.—A short survey of the past history is necessary that we may enter into the force of the prophet’s words. On the journey of the Israelites to Canaan the Edomites were left unmolested (Num_14:21; Deu_2:4). Conquered by Saul (1Sa_14:47), and yet more completely by David (2Sa_8:14), they made an unsuccessful attempt to throw off the yoke in the time of Solomon (1Ki_11:14-22), but finally revolted with success in that of Joram (2Ki_8:20-22; 2Ch_21:8). Amaziah and Uzziah endeavoured to reassert dominion over them (2Ki_14:7; 2Ki_14:22), but under Ahaz they invaded Judah (2Ch_28:17), and in the reign of Zedekiah appear as an independent power seeking to ally themselves with that king against their common enemy Nebuchadnezzar (Jer_27:3). Soon, however, they allied themselves with the Chaldaeans, and were conspicuous for their triumphant exultation in the destruction of Jerusalem (Psa_137:7; Lam_4:21; Eze_35:15; Eze_36:5). Obadiah had prophesied against them, probably shortly before Jeremiah’s utterance, and what we find here stands in the same relation to his language as the prophecy against Moab in Jeremiah 48 does to Isaiah 15, 16. Possibly, however, as Oba_1:11 seems to indicate, Obadiah was the later of the two. (See Introduction to Obadiah.)
Is wisdom no more in Teman . . .?—The exact locality of Teman has not been determined, but it is always closely connected with Edom, and, as the word means “south,” may describe that region of the Edomite country. Its fame for wisdom seems to have been proverbial. So Eliphaz the Temanite appears as the chief speaker among Job’s three friends (Job_2:11; Job_4:1). So Obadiah (Oba_1:8) speaks of the “wise men” of Edom. So Solomon’s wisdom excelled that of “the children of the East” (1Ki_4:30). The form of the questions implies that all three are to be answered in the affirmative.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21, 22 Vers. 7-10. A startling picture of the judgment impending…
Vers. 7-10. A startling picture of the judgment impending over Edom, the severity of which is to be inferred from the behaviour of the sufferers. Observe, no allusion is made by Jeremiah to any special bitter feeling of the Edomites towards the Israelites, such as is implied in Isa 34 Eze 35, and other passages. With regard to the fulfilment of the prophecy, we may fairly quote in the first place Mal_1:2-4. The agents in the desolation there referred to (still fresh in Malachi"s recollection) are probably the Nabathaeans (an Arab race, though writing Aramaic), who, after occupying Edom, dropped their nomad habits, devoted themselves to commerce, and founded the kingdom of Arabia Petraea. Meantime the Edomites maintained an independent existence in the midst of the Jewish colonists, till John Hyrcanus compelled them to accept circumcision about B.C. 130. In spite of this enforced religious and political union, the Edomites remained perfectly conscious of their nationality, and we find them mentioned as a distinct factor in the community in Josephus" account of the great Jewish war. They pass away from history after the destruction of Jerusalem, A.D. 70.
Teman was celebrated for its "wisdom," i.e. for a practical moral philosophy, similar to that which we find in the less distinctly religions portions of the Book of Proverbs. It was this "wisdom" which formed the common element in the higher culture of the Semitic peoples, and of which the sacred narrator speaks when he says that "Solomon"s wisdom excelled the wisdom of all the children of the east country". (1Ki_4:30) One of Job"s friends, Eliphaz, was a Temanite. (Job_2:11) From ver. 20, however, it appears that Teman is here used for Edom in general, of which it formed a part. "Wisdom" was doubtless cultivated throughout Idumaea, (Oba_1:8) the "land of Uz," in which Job dwelt, was probably in the east of Edom. (see on Jer_25:20) Is their wisdom vanished? The Hebrew, with its characteristic love for material symbols, has, "Is their wisdom poured out?" So in Jer_19:7, "I will pour out a different word, however, is used the counsel of Judah." The body being regarded as a vessel, it was natural to represent the principle of life, both physical (Isa_53:12) and intellectual (as here), under the symbol of a liquid.
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The failure of wisdom.
Edom, the country of Job, the haunt of ancient lore, is to find that her learning and science will prove no safeguard against the deluge of destruction that is about to burst over the nations. The disaster which fell upon ancient "wise men" of the East may be a warning to the higher intelligences of all ages. The failure of wisdom is twofold negative and positive.
I NEGATIVE; THERE ARE EVILS WITH WHICH WISDOM CANNOT COPE.
1. Physical. Science can do much to avoid troubles into which ignorance falls, to mitigate inevitable disasters, and to devise means of escape from those which are already present. Sanitary science will help to prevent disease, and medical science to cure it. Military science will put a country in a certain state of security; economical science will check dangers of poverty. But how many of the worst things in life are beyond the power of science! The philosopher cannot arrest the hand of the invader. The most terrible diseases are the most fatal. Men have long since given up the vain search for the elixir of life. Science is powerless before death.
2. Moral. Still less can science "minister to the mind diseased" What consolation is a knowledge of the processes of a malady to the mourner, the light of whose eyes is darkened forever by its fatal work? What comfort can science whisper to the widow and the orphan? The great burden of the world"s sorrow, and the weariness of the unceasing cares of life, it does not so much as touch. The deeper evil of sin flows in a foul, black stream, unchecked by science. The mission of science is great and glorious, and we should be profoundly thankful that we live in an age when its bright torch confers many a boon and relieves many a trouble. But we must not ignore the fact that the greatest ills that flesh is heir to are just those which it cannot cure.
II POSITIVE: THERE ARE EVILS WHICH WISDOM INVOKES UPON ITS OWN HEAD. Knowledge is good and Divine, and in itself a blessing of the first order. Yet it brings a snare, and the abuse of it terrible disasters.
1. The knowledge of inevitable evil only increases distress. "Where ignorance is bliss," etc.
2. Superior wisdom may engender pride. Hence arises a false sense of security which only increases danger. The wise man is slow to tread those lowly paths which lead to true rest. It is difficult for him to become as a little child, that he may enter into the kingdom of heaven.
3. Wisdom may come to be trusted to for help that it cannot afford. Men make an idol of science, as though it were a new evangel. The ultimate disappointment must correspond to the grossness of the delusion. We must learn, therefore, while avoiding a foolish depreciation of science and philosophy, to look still for our safety and blessedness to that higher wisdom of God, that gospel of the Crucified, which is still to some as foolishness.
Where is the wise? cf. Oba_1:8 Isa_19:11 Isa_33:18.
Edom, celebrated for its wisdom from of old, (Oba_1:8 Job_11:11 RAPC Bar 3:22, 23) had secured itself in inaccessible fastnesses of the mountains, dwelling in rock-hewn cities. Eliphaz was a Temanite. It was chiefly in international relations that the skill or subtlety of the Idumaeans displayed itself. Their diplomacy was full of craft and falsehood, and could not be relied upon. Their wisdom was essentially of this world cold, calculating, and unscrupulous. Of this it is predicted by Jeremiah that it shall be brought to nought. How did his prophecy fulfill itself? In relation to the kingdom of God.
I IT FAILED TO OVERTURN IT. The Edomites watched the signs of the times, and sided with what promised to be the strongest power, and in the last resort trusted to their own inaccessible position. Their ambassadors were amongst those of neighbouring nations who came to Zedekiah to advise united resistance to Nebuchadnezzar; (Jer_27:3) yet they triumphed over the prostrate city when it was captured by the Chaldeans. (Lam_4:2 Eze_35:15 Eze_36:5 Psa_137:7) Their country had been tributary to Israel under David, but, taking advantage of the Chaldean invasion, they appropriated much of the territory of Israel proper, and extended their territory to the Mediterranean. The same spirit seems to have actuated its remote descendants, the Idumaean princes of the Herodian line. Herod the Great "slaughtered the innocents" in hope of destroying the Christ, but was circumvented by the providence of God; and his son Antipas was the Herod before whom Christ appeared by arrangement with Pilate. (Luk_23:12) In the later years of Christ"s ministry the Herodians were constantly opposed to him, and plotted with the Pharisees against him. So God has defeated the continual antagonism of worldly men, guarding the residue of his Church, and evolving new generations of faith and fresh conquests of truth from the apparent failures and ruins of the past.
II IT FAILED TO SECURE PERMANENT ADVANTAGE TO ITSELF. The prophet declares that it was to drink of the same cup as Israel, but it is not certain as to whether Nebuchadnezzar, or Alexander the Great, or other conquerors are alluded to.
1. The movement westward of the Idumaean power, during the Babylonian exile, was the occasion of its overthrow. The Nabethaean Arabs, ruling a large part of Arabia, seized upon Petraea, and settled down as its occupants. These were in turn conquered by the Romans. In time the country fell under Mohammedan misrule, and lapsed into permanent desolation early in the Christian era. The rock cities of Petraea are amongst the most striking monuments of fulfilled prophecy.
2. The same fate has overtaken all the empires that set themselves against the kingdom of God. Their history is series of dissolving views. Failing to overthrow it, they have themselves been overthrown. And the wisdom which could not subvert has equally shown itself unable to assimilate the "wisdom that cometh from above." The reason for all this is contained in the crowning proof of its folly, viz. that
III IT HAS FAILED TO UNDERSTAND IT. Had the Idumaeans known the might of a spiritual religion, they would not have leagued against Israel. Had the Herodians known the wisdom of God, "they would not have crucified the Lord of glory". (1Co_2:8 Act_3:17 Act_7:51) Had Rome known the power of the truth, it would never have corrupted the religion of the cross, and thus prepared for its own disintegration and decay in the Middle Ages, and the manifold complications of worldly religion in modern times. The whole conception of God"s kingdom its spirituality, other worldliness, and purity is still a strange thing to the wise men of the world. But it continues to grow and to realize itself amongst men; and it is destined to fill the whole earth, absorbing and assimilating its ancient antagonists; for "he must reign until he hath put all enemies under his feet". M. (1Co_15:25)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv8, 11, 16 Dwell deep, O inhabitants of Dedan.
Jer_49:8
Dwell deep, O inhabitants of Dedan.
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Dwell deep, O Dedan
We do not quite know who these inhabitants of Dedan were, but in all probability they were some Arabian tribe or tribes. The text intends one of two things--either to inform these inhabitants of Dedan, that however deep in the cavernous rocks they should hide themselves, they would certainly be destroyed; or else it was a gracious warning to remove from Edom, strike their tents, and retreat into the depths of the wilderness, and so escape from the invaders.
I. Let us take it sarcastically. It is as though the prophet said to these Edomites, and those that dwelt with them, You think you never can be destroyed, for your city is situated in a rocky defile, where a handful of men can hold the pass. You suppose that the mightiest armies will fail to conquer you, and therefore you are very proud; but your pride is vain. Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest, make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord. That word has been terribly fulfilled, for the ancient rock-city stands as a wonder to all travellers, and when they ride through it, which is not often, for it is with great difficulty that you reach the place at all, they find the city standing, but the houses desolate, and without inhabitants. Edom is a perpetual desolation, because of her sins:
1. From the text I hear a cry, like the stern voice of Elias, to every profane stoner who thinks that he will ultimately escape the wrath of God. Thou mayest dwell deep, O transgressor, but God shall find thee out. Thou sayest, How shall He reach me? The hand of death has only to be stretched out, and thou art HIS captive at once: and a little thing will do it--the wind has but to pass over thee, and thou art gone. A drop of blood may go the wrong way, a valve may refuse to open, a vessel may burst, a band may snap, and there thou liest, beneath Gods avenging hand, like a stag smitten by the hunter. Thou art dust, and a breath wilt scatter thee to the four winds. Thy spirit will be equally unable to escape from God. When it leaves this body, whither will it fly?
2. The same solemn warning may be applied to those who are self-righteous, and who think that they are forming a hiding-place for themselves You think that you will save yourselves by your works Ah! labour mightily; for hard must be your toil if you think to finish a righteousness of your own. In the very fire must you labour. You would make a dwelling for yourself as secure as the Rock of Ages? You had need build anxiously. I do not wonder that you are ill at ease. I wonder you have any peace, for the labours which you propose are more stupendous than those of Hercules! You would work miracles without the God of miracles! Vanity of vanities, all is vanity!
3. The same text, in the same way, might be applied to those who are hypocrites, and are practising secret sins while they yet wear the name of Christ, and are numbered amongst His people. Where are the deep places which can afford refuge to religious pretenders? Where shall liars conceal themselves? O hypocrite! it may be you have planned your sin so cleverly that the wife of your bosom does not know it: your scheme is so admirably cunning that you carry two faces, and yet no Christian sees other than that Christian mask of yours. Ah, sir! but you are a greater fool than I take you for, if you think you can deceive your God. Cast off your double-mindedness. Cease to do evil, learn to do well, for it is time to seek the Lord, and may God grant you His effectual grace that you may do so at once, ere He condemn you to the lowest hell.
II. But now we will use the text instructively, in which view, the first and natural sense would be, that the prophet warns the tribe of Dedan, who had come to live among the Edomites, to go away from them, and dwell in the depths of the wilderness; so that when the destroyer came, they might not participate in Edoms doom. It was the warning voice of mercy, separating its chosen from among the multitude of the condemned.
1. The people of God, like the tribes of Dedan, to some extent, dwell in Edom. Your business, your duty, is to come out from among them. Be ye separate, and touch not the unclean thing. Better go to heaven alone, than to hell in company. Better be true to God, with Abdiel, faithful among the faithless found, than win the applause of the crowd by great liberality and equal inconsistency. More important still, however, is the separation of every Christian from worldly habits, customs, and ways. Wherever you are, dear friend, though you must be in the world, take care that you be not of it. Dwelt deep in the solitudes where Jesus dwelt--in the lonely holiness which was fostered on the cold mountains side, and then shone resplendent amid temptation and persecution! Commit yourself unto no man; call no man master; lean on no arm of flesh; walk before the Lord in the land of the living, and so dwell deep, as did your Lord.
2. My earnest desire is that every saved soul among you may dwell deep, that is to say, that none of you may be superficial Christians, but that; you may be deep believers, well rooted plants of grace, thorough, downright, out-and-out Christians--that you may not only dwell in the Rock of Ages, but dwell deep in it. To this let me call your attention.
(1) It is highly important, beloved, that every one of us should have a deep sense of sin, and a profound horror of it. Oh, to loathe iniquity and see with self-abhorrence its heinous character; for so shall we prize the salvation of the Lord Jesus Christ, the love which thought it, the blood which bought it, and the grace which wrought it out!
(2) Should your convictions of sin be already deep, then seek to dwell deep as to your faith in Jesus Christ. The nearer to Jesus the more perfect our peace. The innermost place of the sanctuary is the most Divine.
(3) So would I have you dwell deep an the matter of Christian study. An instructed Christian is a more useful vessel of honour for the Master, than an ignorant believer.
(4) Above all things, and beyond all things, would I earnestly impress upon my beloved friends the need of deep living unto God. There is such a thing as flimsy living, in which you pray, and pray,--yes, but it is a superficial, routine exercise. Those who live only upon outward ordinances, and do not practise private devotion, and are not abundantly with God in secret communion--these do not dwell deep. Get to the roots of things. The gold mines of Scripture are not in the top soil, you must open a shaft; the precious diamonds of experience are not picked up in the roadway, their secret places are far down. Get down into the vitality, the solidity, the veracity, the divinity of the Word of God, and seek to possess with it all the inward work of the blessed Spirit.
3. If any inquire what are our reasons for bringing forward at this time such an exhortation as this, I will briefly answer them.
(1) It is well for us to dwell deep, because trials will surely come.
(2) Again, there is a necessity that you should dwell deep, for in these days many errors have gone abroad in the world, and many teachers of heresy and infidelity; and if you do not dwell deep, they will shake you terribly.
(3) Dwell deep, for there are seasons coming when all your grace will be wanted. I have never heard of a man coming to mischief through having too much grace. Presumption brings a thousand evils, but holy carefulness brings very few, if any.
(4) Dwell deep, because those who live near to God, and are substantial in godliness, are the happiest of people. The top of the cup of religion may be bitter, but it grows sweeter the deeper down you drink.
(5) While this deep living gives a man more happiness, it also endows him with more strength.
(6) Dwell deep, for you will glorify God most. The nearer you get to the sun, the brighter you will be. The nearer you live to Christ, the more like Him you will be. (C. H. Spurgeon.)
Dwell deep
I. Dwell deep in the peace of god. Gods peace is so deep and blessed that it cannot be fathomed or explained; the fugitive into its sacred secrets cannot be followed or dragged forth to perish by the merciless pack of the wolves of care. Men of the world cannot understand that mystery of peace; but the believer knows the way into it, and makes it his hiding-place and pavilion.
II. Dwell deep in communion with God. Get away from the rush and strife around, and go alone into the clear, still depths of His nature. The Rhone loses all its silt in the deep, clear waters of Genevas lake. A few hasty words of prayer will not avail for this. A days climb is often necessary before one can reach the heart of the mountains.
III. Dwell deep in stillness of soul. Get within. God awaits thee there. Centre thyself. When the world is full of alarm and harassments, study to be quiet. The souls health cannot be maintained apart from the observance of times of waiting on God in solitude. The great importance of perseverance in the exercise of prayer and inward retirement may be sufficiently learnt, says one, next to the experience of it, merely from the tempters artifices and endeavours to allure us from it, and make us neglect it. (F. B. Meyer, B. A.)
Deep dwellers
The plants which grow in the Alps are, as a rule, firmly and largely rooted. An authority on this topic says: The roots of some plants enter so far into the gritty soil as to defy the tourist to bring them out, while others simply search farther into the heart of the flaky rock, so that they are safer from any want of moisture than if in the best and richest soil. So in many lives, the very strength and beauty of Christian character are a proof that the roots of the soul have struck deep into the everlasting truth and love, the granite truths of the Divine Being and attributes. Dwell deep! O Dedan! (H. O. Mackey.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v7
CHAPTER XXI
EDOM
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Jer_49:7-22
"Bozrah shall become an astonishment, a reproach, a waste, and a curse."- Jer_49:13
THE prophecy concerning Edom is not formulated along the same line as those which deal with the twin children of Lot, Moab and Ammon. Edom was not merely the cousin, but the brother of Israel. His history, his character and conduct, had marked peculiarities, which received special treatment. Edom had not only intimate relations with Israel as a whole, but was also bound by exceptionally close ties to the Southern Kingdom. The Edomite clan Kenaz had been incorporated in the tribe of Judah; and when Israel broke up into two states. Edom was the one tributary which was retained or reconquered by the House of David, and continued subject to Judah till the reign of Jehoram ben Jehoshaphat. {Cf. 1Ki_22:47; 2Ki_8:20}
Much virtuous indignation is often expressed at the wickedness of Irishmen in contemplating rebellion against England: we cannot therefore be surprised that the Jews resented the successful revolt of Edom, and regarded the hostility of Mount Seir to its former masters as ingratitude and treachery. In moments of hot indignation against the manifold sins of Judah Jeremiah might have announced with great vehemence that Judah should be made a "reproach and a proverb"; but when, as Obadiah tells us, the Edomites stood gazing with eager curiosity on the destruction of Jerusalem, and rejoiced and exulted in the distress of the Jews, and even laid hands on their substance in the day of their calamity, and occupied the roads to catch fugitives and deliver them up to the Chaldeans, then the patriotic fervour of the prophet broke out against Edom. Like Moab and Ammon, he was puffed up with pride, and deluded by baseless confidence into a false security. These hardy mountaineers trusted in their reckless courage and in the strength of their inaccessible mountain fastnesses.
"Men shall shudder at thy fate, the pride of thy heart hath deceived thee,
O thou that dwellest in the clefts of the rock, that boldest the height of the hill.
Though thou shouldest make thy nest as high as the eagle,
I will bring thee down from thence-it is the utterance of Jehovah."
Pliny speaks of the Edomite capital as "oppidum circumdatum montibus inaccessis," and doubtless the children of Esau had often watched from their eyrie Assyrian and Chaldean armies on the march to plunder more defenceless victims, and trusted that their strength, their good fortune, and their ancient and proverbial wisdom would still hold them scatheless. Their neighbours-the Jews amongst the rest-might, be plundered, massacred, and carried away captive, but Edom could look on in careless security, and find its account in the calamities of kindred tribes. If Jerusalem was shattered by the Chaldean tempest, the Edomites would play the part of wreckers. But all this shrewdness was mere folly: how could these Solons of Mount Seir prove so unworthy of their reputation?
"Is wisdom no more in Teman?
Has counsel perished from the prudent?
Has their wisdom vanished?"
They thought that Jehovah would punish Jacob whom He loved, and yet spare Esau whom He hated. But:-
"Thus saith Jehovah:
Behold, they to whom it pertained not to drink of the cup shall assuredly drink.
Art thou he that shall go altogether unpunished?
Thou shalt not go unpunished, but thou shalt assuredly drink". (Jer_49:12)
Aye, and drink to the dregs:-
"If grape gatherers come to thee, would they not leave gleanings?
If thieves came by night, they would only destroy till they had enough.
But I have made Esau bare,
I have stripped him stark naked; he shall not be able to hide himself.
His children, and his brethren, and his neighbours are given up to plunder, and there is an end of him". (Jer_49:9-10)
"I have sworn by Myself-is the utterance of Jehovah-
That Bozrah shall become an astonishment, a reproach, a desolation, and a curse;
All her cities shall beeome perpetual wastes.
I have heard tidings from Jehovah, and an ambassador is sent among the nations, saying,
Gather yourselves together and come against her, arise to battle" (Jer_49:13-14).
There was obviously but one leader who could lead the nations to achieve the overthrow of Edom and lead her little ones away captive, who could come up like a lion from the thickets of Jordan, or "flying like an eagle and spreading his wings against Bozrah" (Jer_49:22)-Nebuchadnezzar, king of Babylon who had come up against Judah with all the kingdoms and peoples of his dominions. {Jer_34:1}
In this picture of chastisement and calamity, there is one apparent touch of pitifulness:-
"Leave thine orphans, I will preserve their lives;
Let thy widows put their trust in Me". (Jer_49:11)
At first sight, at any rate, these seem to be the words of Jehovah. All the adult males of Edom would perish, yet the helpless widows and orphans would not be without a protector. The God of Israel would watch over the lambs of Edom, (Jer_49:20) when they were dragged away into captivity. We are reluctant to surrender this beautiful and touching description of a God, who, though he may visit the iniquity of the fathers upon the children unto the third and fourth generation, yet even in such judgment ever remembers mercy. It is impossible, however, to ignore the fact that such ideas are widely different from the tone and sentiment of the rest of the section. These words may be an immediate sequel to the previous verse, "No Edomite survives to say to his dying brethren, Leave thine orphans to me," or possibly they may be quoted, in bitter irony, from some message from Edom to Jerusalem, inviting the Jews to send their wives and children for safety to Mount Seir. Edom, ungrateful and treacherous Edom, shall utterly perish-Edom that offered an asylum to Jewish refugees, and yet shared the plunder of Jerusalem and betrayed her fugitives to the Chaldeans.
There is no word of restoration. Moab and Ammon and Elam might revive and flourish again, but for Esau, as of old, there should be no place of repentance. For Edom, in the days of the Captivity, trespassed upon the inheritance of Israel more grievously than Ammon and Moab upon Reuben and Gad. The Edomites possessed themselves of the rich pastures of the south of Judah, and the land was thenceforth called Idumea. Thus they earned the undying hatred of the Jews, in whose mouths Edom became a curse and a reproach, a term of opprobrium. Like Babylon, Edom was used as a secret name for Rome, and later on for the Christian Church.
Nevertheless, even in this prophecy, there is a hint that these predictions of utter ruin must not be taken too literally:-
"For, behold. I will make thee small among the nations, Despised among men" (Jer_49:15).
These words are scarcely consistent with the other verses, which imply that, as a people, Edom would utterly perish from off the face of the earth. As a matter of fact, Edom flourished in her new territory till the time of the Maccabees, and when the Messiah came to establish the kingdom of God, instead of "saviours standing on Mount Zion to judge the Mount of Esau," {Oba_1:21} an Edomite dynasty was reigning in Jerusalem.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On vv11, 17 (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v7 Against Edom
Against Edom
v. 7. Concerning Edom, thus saith the Lord of hosts, Is wisdom no more in Teman? a city on the boundary of Idumea and Arabia, the home of Eliphaz, Job 2:11. Is counsel perished from the prudent? from those who formerly showed intelligence. Is their wisdom vanished? The rhetorical question has, of course, a strong negative significance: Wisdom and common sense seem to have disappeared entirely.
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v. 8. Flee ye, turn back, dwell deep, hiding in caves and remote places, O inhabitants of Dedan, a nomad tribe tributary to Edom; for I will bring the calamity of Esau upon him, the time that I will visit him, that is, the misfortune which would strike Edom would come upon Dedan as well. Cf Oba 1:1-9.
v. 9. If grape-gatherers, the usual vintagers, come to thee, would they not leave some gleaning grapes? according to the custom of the Orient to leave a few berries for the poor; if thieves by night, they will destroy till they have enough, leaving the rest behind. The Chaldeans, however, would be less considerate in their treatment of Idumea.
v. 10. But I, so Jehovah says, have made Esau bare, by using the Chaldeans as instruments in carrying out His punishment, I have uncovered his secret places, where his treasures were hidden, and he shall not be able to hide himself; his seed is spoiled, his direct descendants ceased from being a nation, and his brethren, the nations related to him, and his neighbors, the nations tributary to him, and he is not. Edom ceased to be a factor politically at the time of the Romans.
v. 11. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in Me; for Jehovah, whom Edom had forsaken for false gods, would be the Help of the orphans and widows after the men would have fallen in battle. The words imply an exhibition of mercy on the part of the Lord toward all those who, in true sorrow over their sins, turn to Him for help.
v. 12. For thus saith the Lord, Behold, they whose judgment was not to drink of the cup, the children of Israel, in whose case it was an abnormal thing to be obliged to drink the cup of God’s wrath, since they were Jehovah’s own people, have assuredly drunken; and art thou he that shall altogether go unpunished? Even the fact that Israel had been chosen as God’s people did not give them exemption and deliverance from God’s punishment if they took part in the idolatry of the heathen; how much more, then, would the heathen be subject to the judgment of Jehovah! Thou shalt not go unpunished, but thou shalt surely drink of it; the punishment had fully been determined upon by God.
v. 13. For I have sworn by Myself, saith the Lord, in His most solemn oath, that Bozrah, at that time the capital of Idumea, shall become a desolation, a reproach, a waste, and a curse, an object of execration; and all the cities thereof, the other towns of Edom, shall be perpetual wastes.
v. 14. I have heard a rumor from the Lord, a report from Jehovah, and an ambassador is sent unto the heathen, saying, Gather ye together, assembling in armies, and come against her, and rise up to the battle, ready for war against Edom.
v. 15. For, lo, so the Lord takes up the message in person, I will make thee small among the heathen and despised among men, in just retribution for Edom’s pride.
v. 16. Thy terrible-ness hath deceived thee, the fact that other nations seemed to stand in awe of Edom had caused him to think that he was really formidable, and the pride of thine heart, insolence usually having this influence upon the heart of the proud, to deceive them, wherefore the Lord now calls out, O thou that dwellest in the clefts of the rock, that boldest the height of the hill, some of the forts of Idumea being situated on almost inaccessible cliffs, though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord, showing that before Him no stronghold is impregnable.
v. 17. Also Edom shall be a desolation; every one that goeth by it shall be astonished, filled with horrified surprise at the total overthrow of the country, and shall hiss at all the plagues thereof, with a sound expressing derision and mockery.
v. 18. As in the overthrow of Sodom and Gomorrah and the neighbor cities thereof, namely, Admah and Zeboim, saith the Lord, no man shall abide there, neither shall a son of man dwell in it, it would be an uninhabited desert.
v. 19. Behold, he, the conqueror sent by Jehovah, shall come up like a lion from the swelling of Jordan, from his den in the thickets of the river, against the habitation of the strong, into the meadow of the rocks, where Idumea was situated; but I will suddenly make him, Edom, run away from her, from the fine meadow which is his home; and who is a chosen man that I may appoint over her? The Lord would make the man of His choice ruler of Idumea. For who is like Me? And who will appoint Me the time? Who will dare to call Him to account for it? And who is that shepherd that will stand before Me? attempting to protect his flock against the wrath of Jehovah.
v. 20. Therefore hear the counsel of the Lord that He hath taken against Edom, a decree which is already firmly resolved upon, and His purposes that He hath purposed against the inhabitants of Teman, v. 7: Surely the least of the flock shall draw them out, literally, "Most certainly they will be dragged away, the feeble of the flock," the Edomites being helpless before the attack of the invaders; surely he shall make their habitations desolate with them, or, "Certainly their pasturage will be astounded at them," their own land being horrified at the misfortune which had befallen them.
v. 21. The earth is moved at the noise of their fall, quaking with its intensity, at the cry the noise thereof was heard in the Red Sea, or, "a crying—the noise of it is heard at the Red Sea. "
v. 22. Behold, he, the conqueror, shall come up and fly as the eagle and spread his wings over Bozrah, to pounce down upon the whole country; and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs. No matter how impregnable the position of God’s enemies may seem in the eyes of human beings, they will quickly fall before the attack of the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9, 12, 14, 16, 17, 19, 20, 21 Yahweh of hosts says this
Yahweh of hosts says this
Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated this in Jeremiah 6:6.
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Is there no longer any wisdom to be found in Teman?
Yahweh uses a question to scold the people of Teman for not acting wisely. This can be translated as a statement. AT: "It seems that there are no longer any wise people in Teman!" (See: Rhetorical Question)
Teman
This is the name of a district in Edom. (See: How to Translate Names)
Has good advice ... understanding? Has their wisdom become corrupted?
The same idea is expressed in two different ways. (See: Parallelism)
Has good advice disappeared from those who have understanding?
Yahweh uses this question to scold the people. It can be translated as a statement. AT: "It seems that there are no longer any wise people in Teman district in Edom!" (See: Rhetorical Question)
Has their wisdom become corrupted?
Yahweh uses this question to scold the people. This question may be translated as a statement. AT: "Their advice is no longer wise." (See: Rhetorical Question)
Dedan
The is the name of a city in Edom. (See: How to Translate Names)
I am bringing the disaster of Esau on him at the time that I punish him
Here "Esau" represents the people of Edom. The Edomites were descendants of Esau. AT: "I will cause the people of Edom to experience disaster when I punish them" (See: Metonymy)
on him ... I punish him
Yahweh is speaking to the people of Edom. This can be stated in second person. AT: "on you ... I punish you" (See: First, Second, or Third Person)
translationWords
Edom
wise
understand
turn
Esau
punish
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 9, 12, 13, 14, 15, 18, 19, 22 49:7-22 The people of Edom were descendants of Esau,…
49:7-22 The people of Edom were descendants of Esau, Jacob’s brother (Gen 32:3). The land of Edom lay south of Moab, in the highlands rising east of the Arabah Valley. The divine Judge exercised his right to hold every nation accountable.
49:7-8 Is there no wisdom: Edom was famous for its wise men, but they would suddenly appear foolish because they were unaware of the coming doom. • Teman and Dedan were cities of Edom.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.