Jeremiah 49-50

Prophecies relative to the Ammonites. (Jer. 49:1-6) The Edomites. (Jer. 49:7-22) The Syrians. (Jer. 49:23-27) The Kedarenes. (Jer. 49:28-33) The Elamites. (Jer. 49:34-39) Jer. 49:1-6. Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delights of the sons of men. But those deceive themselves who place their happiness in carnal joys.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

The ruin of Babylon. (Jer. 50:1-3,8-16,21-32,35-46;) The redemption of God's people. (Jer. 50:4-7,17-20,33,34)

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

The forces are mustered and empowered to destroy Babylon. Let them do what God demands, and they shall bring to pass what he threatens. The pride of men's hearts sets God against them, and ripens them apace for ruin. Babylon's pride must be her ruin; she has been proud against the Holy One of Israel; who can keep those up whom God will throw down?

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

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

and Elam. The event of the prophecy as to Ammon preceded that as to Moab (see on Jer 49:3); and in Eze 21:26-28, the destruction of Ammon is subjoined to the deposition of Zedekiah.

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

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

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

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

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

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; Am 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 (Ge 36:15; 1Ki 4:30; see Job, everywhere; Ob 8). 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].

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

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

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

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

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

Bozrah--(See on Jer 48:24).

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

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

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

(Compare 1Ki 9:8).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Mal 1:3).

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

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

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

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

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

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

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

After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jer 51:59, 60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.

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

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

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

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

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

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

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

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

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

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

(Isa 13:20).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

strong--as opposed to the power of Israel's oppressor (Re 18:8). plead ... cause--as their advocate. Image from a court of justice; appropriate as God delivers His people not by mere might, but by righteousness. His plea against Satan and all their enemies is His own everlasting love, reconciling mercy and justice in the Redeemer's work and person (Mic 7:9; Zec 3:1-5; 1Jo 2:1). give rest ... disquiet--There is a play on the similarity of sounds in the two Hebrew verbs to express more vividly the contrast: "that He may give quiet to the land of Judah (heretofore disquieted by Babylon); but disquiet to the inhabitants of Babylon" (heretofore quietly secure) (Isa 14:6-8). 35-37. The repetition of "A sword" in the beginning of each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal; the same sad stroke of the sword is upon each and all connected with guilty Babylon. wise men--(Isa 47:13). Babylon boasted that it was the peculiar seat of wisdom and wise men, especially in astronomy and astrology.

liars--Those whom he before termed "wise men," he here calls "liars" (impostors), namely, the astrologers (compare Isa 44:25; Ro 1:21-25; 1Co 1:20).

as women--divested of all manliness (Na 3:13).

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

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

(Isa 13:19). Repeated from Jer 49:18. 41-43. (Compare Jer 6:22-24). The very language used to describe the calamities which Babylon inflicted on Zion is that here employed to describe Babylon's own calamity inflicted by the Medes. Retribution in kind. kinds--the allies and satraps of the various provinces of the Medo-Persian empire: Armenia, Hyrcania, Lydia, &c. coasts--the remote parts.

cruel--the character of the Persians, and even of Cyrus, notwithstanding his wish to be thought magnanimous (Isa 13:18). like a man--So orderly and united is their "array," that the whole army moves to battle as one man [Grotius].

hands waxed feeble--attempted no resistance; immediately was overcome, as Herodotus tells us. 44-46. Repeated mainly from Jer 49:19-21. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both.

cry ... among the nations--In Edom's case it is, "at the cry the noise thereof was heard in the Red Sea." The change implies the wider extent to which the crash of Babylon's downfall shall be heard.