Chapter 49 (4)

Chapter 49 (4)

Jeremiah 49:16

16. 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.

16. Superbia cordis tui, terror tuus, decepit to, quae habitas in fissuris petrae (vel, rupis,) quae occupas altitudinem collis (id est, collium, mutatio est numeri, sicur etiam in עלס, ham significat rupes, plurali numero;) quamvis extollas tanquam aquila nidum tuum, illinc detraham to (descendere faciam, ad verbum,) dicit Jehova.

Some render the first words thus, “Thine idol hath deceived thee;” and others, “Thy folly hath deceived thee.” The verb has, indeed, this meaning, though there is a different reading, for some put a point over the right side of the letter, and others on the left. But the most suitable meaning is thus conveyed, Deceived thee has thy terror, the pride of thy heart Those who render the first word “idol,” consider that superstition is referred to, that the false confidence which the Edomites placed in their idols had deceived them. But this seems to be a forced explanation. Why others have rendered the word “folly,” I know not. The word properly means terror. The verb פלף, pelets, means to terrify, and from this the noun is derived. And when the word is taken for an idol, it is so metaphorically, because idols terrify men, or because a terrible end awaits their worshippers. But I retain the proper meaning of the word. At the same time terror here is to be taken actively, because the Idumeans were a terror to other nations, and were thus blinded with pride on account of their conceit as to their power.

And the following words are explanatory, the pride of thy heart; for they who despise others fill themselves with empty pride, and thus elevate their own hearts. As then the Idumeans had gained for themselves the repute of being a warlike people, the terror entertained for them inflated their own hearts with pride: but the Prophet says, that they were deceived, as they arrogated to themselves too much power. At the same time he continues the subject which I have stated, as though he had said, “How comes it, that as God has designed thee to be contemptible, thou takest to thyself such authority among the nations? Thou fightest against nature, for thou hast hitherto in vain terrified thy neighbors: hence it is, that thou art swollen with pride; but it is a mere delusion; thou art greatly mistaken, and deceivest thyself in thus thinking of thy strength, since thy condition ought, on the contrary, to make thee humble.” We now see how well the whole passage runs, and how aptly the words agree together. He then says that it was a foolish confidence, by which the people of Edom, whom God had made contemptible, were deceived.

He now adds, by way of concession, Thou who dwellest in the fissures of rocks, and occupiest the heights of mountains In these words the Prophet concedes something to the Idumeans; but he afterwards adds, that the fortresses, by which they thought themselves to be protected, would come to nothing; though thou raisest high thy nest as the eagle, thence will I, says God, draw thee down We hence see that the Prophet concedes to the Idumeans some reason for boasting on account of their mountains, because they presented on every side a defense against enemies; and yet he shews that all this would be useless to them; for he says, though thou raisest high thy nest as the eagle, that is, though thou ascendest, as they commonly say, above the very clouds, thence will I draw thee down

Now this passage teaches us first, that all who trust in their own earthly defences deceive themselves; and, secondly, that all who arrogate to themselves more than what is just and right, contend, as it were, against God, and that it cannot, therefore, be otherwise but that God will lay them prostrate. We are then taught by this doctrine to cultivate humility. Humility has its roots fixed deeply within; so that the state of those who willingly submit themselves, becomes firm and permanent; for the root, which appears not on the surface, sustains the tree. So also that humility, which is not known by men, is our real and solid prop and support. Whosoever takes the wing and flies, and seeks, through his own presumption, to raise up himself, provokes God as it were designedly: and here the Prophet shews what end awaits all those who thus raise themselves on high, seeking to set their nest on a summit like the eagle; for God will draw them down and lay them prostrate, as he did to the Idumeans. It now follows —

Jeremiah 49:17

17. Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof.

17. Et erit Edom in vastitatem, quisquis transierit super ipsam obstupescet, et sibilabit super omnes plagas ejus.

Here again the Prophet confirms what he had said. We have before stated how necessary was such a repetition, because no one could have thought that destruction was so nigh the Idumeans. He did not then repeat what he had said, in order to explain more clearly what might have been otherwise obscure, but to fix more fully in the hearts of the faithful what appeared incredible.

He then says that Edom would become a waste; and then, that every one passing by it would be astonished and hiss on account of all her wounds, or strokes. Hissing may refer to derision, or to astonishment, or, at least, to wonder: for many hiss, or shake the head through mockery; and others hiss through wonder, when any unusual thing happens. And as he had said before, Whosoever shall pass through it shall be astonished, I am disposed to refer this also to what is produced by wonder or amazement. It afterwards follows —

Jeremiah 49:18

18. As in the overthrow of Sodom and Gomorrah and the neighbour cities thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it.

18. Secundum subversionem Sodomae et Gomorrae et vicinarum ejus, dicit Jehova, non habitabit illie vir, et non manebit in ea filius hominis.

He expresses more at large what he had briefly included in one word: he had said, that Edom would become a waste; but he now shews what sort of waste it would be, even such as that of Sodom and Gomorrah, and other cities; for God, as it is well known, destroyed the five cities against which he fulminated.

And hence again we learn, that there was no hope left for the Idumeans; as though the Prophet had said, that their final overthrow was inevitable, because God would have them wholly destroyed, and their memory obliterated. It is yet probable that there were some remnant of the nation; but this was not inconsistent with this prophecy, because they who remained alive became so scattered, that they never formed one people, nor had any name. And though God might have chosen some from that nation, yet this favor remained hid, and, as it was unknown to men, it can hardly be taken to the account. However this may have been, we must bear in mind what I have before briefly referred to, — that the Idumeans were so accursed, that their calamity was much severer than that of other nations; and this they had deserved by their unnatural cruelty and many contumelies towards the miserable Israelites, their own relatives. This, then, was the reason why Jeremiah compared the land to, Sodom and Gomorrah, and the other cities; no man shall dwell there, that is, the country shall be desolate.

And yet it appears, from history, that that country was afterwards inhabited, for even the Romans placed there a garrison. But the Prophet, as I have already said, meant that none of the Idumeans would survive to possess the land, so as to become a nation. Though, then, other inhabitants might have afterwards possessed the land, this was nothing to the Idumeans; for that people had perished, and from that time no restoration followed: this was sufficient as a fulfillment of this prophecy. Nay, it was a harder thing, that their land should receive aliens and strangers, than if it had been left desolate.

But we must also bear in mind the common mode of speaking adopted by the Prophets; for when they adduce Sodom and Gomorrah as examples, they speak hyperbolically; and there is no need here to accumulate passages to prove this; for they who are in any tolerable measure acquainted with Scripture, must know that whenever mention is made of Sodom and Gomorrah, all pardon and alleviation of punishment are excluded. Isaiah, extolling God’s mercy towards his chosen people, says,

“Had not God left us a very small seed, we must have been as Sodom and like to Gomorrah.” (Isaiah 1:9)

And this mode of speaking, as I have said, often occurs in Scripture; yea, even our Prophet threatened the Israelites with the destruction of Sodom and Gomorrah, (Jeremiah 23:14.) The words, no doubt, are used hyperbolically; for God had not fulminated against other lands or nations and sunk them in the deep, as he had done to Sodom and Gomorrah. But in comparisons all parts do not correspond.

Now, some one may ask, Why does God thus exceed due limits in speaking? To this I answer, that it is not done without just reason and necessity. We indeed see that men are indifferent to God’s judgments; for such is their sloth and insensibility, that they disregard as a light thing, or deem as nothing, what God threatens. As then men are so brutish, being unmoved by God’s threatenings, it is necessary that such indifference should be roused and awakened. He therefore sets Sodom and Gomorrah before their eyes; and as Jude also says, there an example of all the punishments which await the reprobate has been exhibited. (Jude 7.) God therefore designed to represent once for all, as in a mirror, how dreadful will be his vengeance on all the wicked. Since it is so, to the same end is this threatening, that God would destroy the Idumeans and all like them, as he did Sodom and Gomorrah, so that none would survive, though aliens might come and succeed the Idumeans and occupy their inheritance. I cannot now finish; we shall leave the other comparison.

PRAYER

Grant, Almighty God, that as thou hast been pleased to stretch forth thine hand to us, we may be raised by faith above the world, and learn to submit to thee in true humility, and to know how miserable must be our condition and life, except we wholly recumb on thee alone, so that we may be made partakers of that glory which thou hast purchased for us in Heaven, and which thine only-begotten Son, our Lord, has obtained for us. — Amen.

Lecture One Hundred and Seventy-sixth

Jeremiah 49:19

19. Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?

19. Ecce tanquam leo ascendet ab elevatione Jordanis ad tabernaculum fortitudinis; postquam quiescere fecero, faciam currere ab ea; et quis electus super eam praeficiam? nam quis sicut ego? et quis contestabitur mecum? et quis hic pastor qui stet coram facie mea (vel, contra faciem meam.)

The Prophet here confirms what he had said, that such would be the violence of the Chaldean army, that the Idumeans would not be able to resist it. He then says, that the Chaldeans would come like lions, who ascend in great fury when compelled to change the place of their habitation; for so I explain what is said of the elevation of Jordan. The explanations are various; but the one I approve is, that Jeremiah compares the Chaldeans to lions, who every year, or at least when there was a great inundation, sought hiding-places on mountains or on elevated grounds, because they could not lie down on the plains. The elevation of Jordan is then to be taken for its swelling, that is, when it overflowed. We learn from many passages that the lions lodged around Jordan. As then they dwelt in the low plains, when the river swelled, they changed the place of their habitation. But this could not be without their rage being excited; for we know how savage these wild beasts are. Jeremiah had also a regard to the situation of Idumea, which was more elevated than Jordan and the country around it. He says the same also, in the next chapter, of the Babylonians. But it may be that he alluded in this place to what was common among the Idumeans, and this is probable.

The meaning then is, as I think, that as lions ascended to higher grounds when Jordan swelled and overflowed, so the Chaldeans would come to the Idumeans, and invade the country like furious wild beasts. This is one thing. Then he adds, to the habitation of strength Jerome’s rendering is, “to valiant beauty;” the word is so explained almost everywhere, but it is to be taken here for a strong dwelling. He alludes to the situation of that land, for it seemed impregnable, because it was surrounded, as it has appeared elsewhere, by mountains. The situation of Babylon was different, it being surrounded by the various streams of the Euphrates.

What follows is obscure, when I shall have made him to rest, I will make him to run from her. Some explain the particle כי, ki, differently. It is indeed a causative, but is often taken, as it is well known, as an adverb of time. But the meaning of the Prophet is ambiguous, and some have imagined that the chosen people are spoken of, as though the Prophet meant, that when the Lord gave rest to his people, he would then cause them to flee from the land of Edom. But this exposition is wholly inadmissible; and I wonder how they came to make such a mistake; for the Prophet, I have no doubt, means here that the Idumeans had a long time been at ease, but that a sudden calamity would come which would scatter them here and there, and force them to seek safety by flight; and this is the best meaning that we can elicit: When, therefore, I shall have made her to rest, or, from the time I shall have made her to rest, I will make him to flee from her; as though he had said, “I have hitherto suffered this nation to rest in its abundance, and thus to remain quiet; but I will suddenly disperse the inhabitants here and there, and they shall see their own land occupied by their enemies.” In short, there is here a comparison between two conditions; for the Idumeans had long remained in their own dregs, for there was no one who caused them any trouble. God had then granted them a continual quietness; but now he declares that he would make all of them to flee, and that suddenly. And it was necessary that this should be distinctly expressed, that the Idumeans might not in future trust in their tranquil state, as hypocrites do, who usually abuse God’s indulgence, and think, when he bears long with them, that they have escaped every danger. Lest then such confidence should deceive the Idumeans, the Prophet says that they would have to flee after having been long in a state of tranquillity.

The words may at the same time be explained otherwise; for רגע, rego, means to rend, to cut, to break; and it may be so taken here, “When I shall have made a rent;” for the Idumeans, as it has been stated, were fortified by defences on every side. God now intimates that he would make an irruption, which he compares to rending; and this explanation is not unsuitable.

It afterwards follows, And who is the chosen one, that I may set him over her? God now summons all the strong ones, that he might set them over Idumea, not as pastors or such as might care for the welfare of the land and provide for its safety, but such as would oppress it with tyrannical cruelty: Who then is the chosen one? At the same time God shews that all men of war are in his hand and at his disposal; as though he had said, “If the Idumeans think that they surpass all others in courage and strength, they are greatly mistaken; for I will find those who possess more courage, for I have ready at hand chosen men to set over them whenever I please, who will easily subdue the Idumeans, however superior they may think themselves to be in martial valor.” Then God does not here ask a question as of a doubtful matter, Who is the chosen one, that I may set him over her? but he shews that it would be no difficult thing for him to destroy the Idumeaus, because he would send for the chosen one from any part of the world he pleased, and set him over Idumea, not as a pastor, as I have said, but as a cruel tyrant.

He then adds, For who is as I am? He confirms the last clause; for God extols his own power, which is wont to be despised by the unbelieving. The sentence indeed seems to be a common truth, Who is as I am? for all allow this from the least to the greatest. The Prophet appears then to have announced something trite and ordinary by saying, that none is like God; for even the worst of men acknowledge this, and the least child confesses it, and it is the dictate of nature. But were any one duly to consider how great is the pride of men, he would find that this truth is not so common; for there is hardly one in a hundred who concedes to God what justly belongs to him. For when he comes forth either to promise salvation or to announce punishment, how little is any one moved? nay, they who hold this principle, that God can do all things, are yet carried away, when the least hinderance occurs, to vain imaginations, and at length become wholly lost. When any one is persuaded that God ought to be feared, if any occasion for a false confidence be presented, what he had at first entertained in his mind will be choked, and then wholly extinguished. In short, if we carefully consider how contemptibly men think of God, we shall understand that this truth is not in vain often repeated in Scripture, that God has none like him. For when any one dares to exalt himself against God, he immediately strikes all with terror; and yet the power of God is regarded as nothing. We see that even the faithful themselves deem the least thing stronger than God; nay, they hesitate not to set up flies and insects, so to speak, in opposition to God, and even to make them equal to him. This is indeed very shameful, and yet it is what has usually prevailed perpetually in all ages.

We now, then, understand why God declares here as a great matter and as it were incredible, that there is none like him And hence also we learn what the last clause means, when it is asked, Where is the chosen one whom I may set over her? for he follows up the subject by saying, There is no one like me. By these words he shews that the whole world is under his power.

He now adds, and who will protest against me? Some read, “Who will prescribe to me the time?” But they who thus render the words, obscure the meaning of the Prophet. The Prophet, I doubt not, means, that there is no one who will dare to dispute with God; or were any one to attempt this, it would be ridiculous, because God could with one breath dissipate all contentions which men might raise. When therefore he says, Who will protest against me? it is the same as though he said, “Who will make himself a party against me?” as it is commonly said. Who then will oppose himself to me? or, Who will dare to contend with me? or, Who will dare to dispute in judgment with me? I have therefore given this rendering, and who will protest against me? and this seems clearly to express the meaning of the Prophet.

He afterwards says, and who is this pastor that stands before my face? By the word pastor, he alludes to the comparison of a lion; for he thus compares the Idumeans to sheep. Though they were very ferocious, yet here their weakness is referred to. As, then, a sheep cannot defend itself against a lion, so the Prophet shews that the Idumeans would not possess sufficient courage to resist the attacks of the Chaldeans. In short, the Prophet means, that though the Idumeans had many protectors, yet there would be no one able to stand against God when he came forth armed to destroy that nation. The sum of what is said is, that there would be no one, by right or by strength, equal to God, to defend the Idumeans; for he said first, Who will protest against me? and then, What shepherd will stand against me? We now perceive the meaning of the Prophet, that as the Idumeans had to carry on war with God, it could not possibly be but that they must perish, for though they might get aids on every side, yet they could not, either by right or by strength, withstand God. It follows —

Note 40. This verse is variously rendered in the versions and in the Targum, and also by commentators. The following rendering I deem plain and literal, — Behold, as a lion from the swelling of Jordan, Will he ascend to the strong habitation; For suddenly will I cause him to run from it: And he who is chosen will I appoint over her; For who is like me? and who can meet me? And who is he, the shepherd, who can stand before me? The word ארגיעה, as in Proverbs 12:19, is “suddenly,” or in a moment. “Him” is the lion, and “from it,” the swelling of Jordan. “Over her” is Edom. “Who can meet me?” that is, to contend with me, or resist me, according to the Sept. The verb is יעד, though Calvin derived it from עוד. The “shepherd” is mentioned, because of the “lion,” whom no shepherd can resist when he attacks the flock. God speaks of himself as identified with his chosen one — Ed.