Exegetical and Hermeneutical Commentary of Jeremiah 49:19

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. he shall come up ] viz. the enemy who is to prevail over Edom.

like a lion ] Cp. Jer 4:7.

pride ] better than mg. swelling. See on ch. Jer 12:5.

against the strong habitation ] mg. unto the permanent pastures. See on Jer 23:3. We may either explain here, homestead whose surroundings have made it appear lasting, or (emending MT. with Du. and Co.) pasture of rams, or of sheep.

but I will suddenly appoint over her ] obscure. Co. (cp. mg.) emends to “so will I suddenly drive them away, and their choice rams will I visit,” i.e. their flocks shall be seized, as the end of the v. suggests. The flock is the people and the shepherd their ruler. Cp. Jer 25:34 ff.

appoint me a time ] i.e. claim the power of protesting against God’s decision. Cp. Job 9:19.

Fuente: The Cambridge Bible for Schools and Colleges

19 21. These vv. recur with variations in Jer 50:44-46.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 19. Behold, he shall come up like a lion] See the note on Jer 12:5. The similitude used here is well illustrated by Dr. Blayney: “When I shall occasion a like commotion in her (Idumea) as a fierce and strong lion may be supposed to do in the sheep-folds, then I will cause him (the man of whom it is said in the preceding verse that he should not dwell in it) to run away from her as the affrighted shepherds and their flocks run from the lion.”

A chosen man] Nebuchadnezzar. That is, God has chosen this man, and given him a commission against Idumea.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This verse is very variously interpreted; some by

he understand the Jews, some understand Nebuchadnezzar, some understand the Edomites; I think the last is most probable to be here meant, because of the next words. The Edomites shall come out against the Chaldeans like a lion, as lions lurking about Jordan when it overfloweth come out to take their prey.

But I will suddenly make him run away from her: these words are variously understood, those who by he in the former part of the verse understand Nebuchadnezzar, interpret the running here mentioned of his running over the whole country of Edom; to me it appeareth a much more probable sense to interpret it of the Edomites running away from Nebuchadnezzar out of their own country, which seems to be understood by her; all that makes a difficulty is the particle from, which yet makes the sense good enough, if by her we understand the Edomites own land. In the Hebrew it is, I will break them, or I will quiet them, and make them to run. Who is a chosen man, that I may appoint over her? whom shall I set over Edom? Into whose hands shall I give that country, that he may rule over it?

For who is like me? for I can do whatsoever I please.

And who will appoint me a time to plead with men? so Job 9:19; or a time to fight?

Who is that shepherd that will stand before me? what is that king or potentate of the earth that will stand before me?

Fuente: English Annotations on the Holy Bible by Matthew Poole

19. heNebuchadnezzar, orNebuzara-dan; the name would at once suggest itself to the minds ofthe hearers (Jer 48:40; Jer 46:18).

swellingas a lionwhich 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 onJer 12:5.

habitation of . . .strongthe fastnesses of Idumea (compare Nu24:21). MAURERtranslates, “An ever verdant (literally, ‘perennial’)pasturage,” that is, Idumea heretofore having enjoyeduninterrupted tranquillity; so in Jer49:20 the image is retained, the Idumeans being compared to “aflock,” and their king to “a shepherd,” in this verse,and the enemy to “a lion” (compare Jer50:17-19). English Version accords more with the Hebrew.

suddenly“in thetwinkling of an eye,” as the Hebrew implies.

him . . . herI willmake Nebuzara-dan enter Idumea, and then, having in thetwinkling of an eye effected the conquest, go away speedily:elsewhere. Instead of “but,” translate, “for.”GROTIUS translates, “runupon her,” or “to her,” instead of “runaway from her.” MAURERunderstands it, “I will make him (the Idumean) run away fromher” (that is, from his own land); the similar change ofreference of the pronouns (Jer50:44) 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? (Ex15:11).

who will appoint me thetime?namely, for entering into a trial in judgment with Me(see Margin). Image from law courts (Job9:19).

shepherdleader of theIdumeans following up the previous image, “a lion”; noIdumean shepherd shall withstand the lion sent by Jehovah (Job41:10), or save the Idumean flock.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Behold, he shall come up like a lion from the swelling of Jordan,…. The Targum rightly interprets it of a king and his army, paraphrasing the words thus,

“behold, a king with his army shall come up against them, as a lion comes up from the height of Jordan;”

not the king of Edom that should come up against Judea, or to defend himself against those that invaded him; but Nebuchadnezzar and his army that should come up against the Edomites from the land of Judea, where Jordan was, having first subdued that; or should come with that strength, fury, and fierceness, as a lion when forced out of its covert near the river Jordan, by the overflowing of its banks, and obliged to betake himself to higher grounds; who, being enraged, roars and tears in pieces all in his way. Monsieur Thevenot w says, that Jordan is beset on both sides with little, thick, and pleasant woods; and Mr. Maundrell x observes, that

“there is a first and outermost bank to the river, about a furlong, upon a level, before you come to the second bank, to which it may be supposed the river did, and still does, overflow; and the second bank is so beset with bushes and trees, such as tamarisk, willows, and oleanders, c. that you can see no water till you have made your way through them. In this thicket anciently (and the same is reported of at this day) several sorts of wild beasts were wont to harbour themselves, whose being washed out of the covert, by the over flowings of the river, gave occasion to the allusion,

Jer 49:19.”

So Jerom y speaks of lions, in his time, taking up their abode by the river Jordan, near which were desert places, reeds, and sedges:

against the habitation of the strong the land of Edom, a country well fortified, in which mighty men dwelt; particularly Mount Seir, where their king was, and which was “the fold of the mighty”; either of the mighty shepherd, as it may be rendered z; or of the strong place a; but what is this to a lion?

but I will make him suddenly run away from her; that is, either the mighty shepherd, the king of Edom, from his fold, upon the approach of the lion, the king of Babylon; or else, as it may be rendered, “and I will cause him to run upon it b suddenly”: that is, cause the king of Babylon to come speedily into the land of Edom, and seize upon it, overrun it, prevail over it, and be master of it, as Jarchi interprets it:

and who [is] a chosen [man that] I may appoint over her? a choice person in Nebuchadnezzar’s army, fit to be made a deputy governor over the land of Edom:

for who [is] like me? for wisdom and power; able to do whatever I please, and to furnish those with proper abilities to perform and accomplish whatever I give them in charge and commission to do:

and who will appoint me the time? set a time to dispute the matter with me, or engage in war against me?

and who [is] that shepherd that will stand before me? or king, as the Targum and Ben Melech; any king, prince, or potentate, who, both in Scripture and in other writings, are often called shepherds; the king of Edom is particularly pointed at, whose habitation or fold is before observed: alas! what could such a shepherd do? or how could he stand before the almighty God, or any lion he should send?

w Travels, par. 1. B. 2. ch. 41. p. 193. x Journey from Aleppo to Jerusalem, p. 82. Ed. 7. y Comment. in Zech. xi. 3. z “ad caulam fortis”, i.e. “pastoris validi et fortis”, Schmidt. a “Sub. loci robusti”, Vatablus; so Ben Melech. b “nam momento currere faciam cum (nempe Nebuchadanosarem) supra eam”, De Dieu, Gataker.

Fuente: John Gill’s Exposition of the Entire Bible

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. (40) It follows —

(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 Pro 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.

Fuente: Calvin’s Complete Commentary

C. The Chosen Conqueror and the Divine Counsel Jer. 49:19-22

TRANSLATION

(19) Behold, as a lion from the pride of Jordan goes up unto the strong habitation, so will I suddenly make him run from it; and he who is chosen I will appoint over it; for who is like Me and who will appoint Me a time? Who is the shepherd who shall stand before Me? (20) Therefore, Hear the counsel of the LORD which He has counseled concerning Edom, and His purposes which He has purposed concerning the inhabitants of Teman: Surely they will drag them away, the small of the flock! Surely he will lay waste their pasture over them. (21) At the sound of their fall the earth shall tremble; the sound of her cry is heard beside the Red Sea. (22) Behold, like the eagle he shall go up and fly and spread out his wings over Bozrah; and the heart of the mighty men of Edom in that day shall be like the heart of a woman in travail.

COMMENTS

The enemy which is to come against Edom is compared to a lion that comes up from the pride of the Jordan (ASV) to pounce upon the prey. The lion, which is extinct in Palestine today, posed quite a threat to the inhabitants of the region in Biblical times. The lush vegetation which grows along side of the Jordan river, the so-called pride or swelling of the Jordan, was a favorite haunt for lions in those days. Shepherds especially had to be on guard against the attacks of this beast. In the present passage Edom is called the habitation of the strong i.e., strong sheepfold or, as some prefer, permanent or perennial pasture (ASV margin). The phrase I will suddenly make him run away from her is difficult and has received various explanations. Probably the meaning is that God will cause the Edomites to flee in fear from their strong habitation in the face of the ravaging lion.
The one who comes to rend and ravage Edom is the appointee of the Lord. And he who is chosen, him will I appoint over it.1 No mortal has the right to question the decision of the Lord, no one can appoint Me the time. This terminology seems to be taken from the court of law. A plaintiff in a law suit had the right to appoint the time of the trial. But no one can take God to court, as it were, and there protest against his sovereign decisions. Neither can any shepherd or ruler of Edom stand before the Lord to resist Him or His appointee.

The prophet does not name the one appointed by the Lord to conquer the land of Edom. The Chaldeans dealt a crushing blow to Edom as is indicated by Mal. 1:3. During the intertestamental period the Maccabean rulers of Judea launched vicious attacks against the Edomites. The Romans continued the annihilation of that people about the time of the Jewish war against Rome. The conqueror of Edom as depicted in this passage is a composite of all of those agents who would be used by God through the centuries to bring divine judgment to the land of Edom.

It was no accident of history that the Edomites were unable to withstand the invader who plundered their land. Nothing that they did or could have done would have averted that destruction short of complete repentance and turning to the true God in faith. Even the wisdom for which the Temanites were famous could not avert that disaster. The God of the universe and the King of nations has decreed that Edom shall be destroyed. The Hebrew of the last part of Jer. 49:20 is difficult but the ASV seems to have captured the sense: Surely they shall drag them away, even the little ones of the flock; surely he shall make their habitation desolate over them. The enemy will drag away the Edomites as sheep to the slaughter. Even the most feeble among them will not be spared. The pasture upon which the flock of Edom had grazed will be turned to desolation (Jer. 49:20).

The sound of Edoms fall will shake the earth and the wail that shall arise will be heard at the Red Sea (Jer. 49:21). In times of prosperity the southern border of Edom extended to the Gulf of Akabah, one of two great arms of the Red Sea (cf. 1Ki. 9:26). As the enemy is strong as a lion, so he is also as swift as an eagle. The towering heights of Edom will offer no difficulty to this conqueror. When he swoops down and spreads his wings over Bozrah the heart of the most fearless men will become as the heart of a woman in her pangs.

Fuente: College Press Bible Study Textbook Series

(19) Like a lion from the swelling of Jordan.Better, as in Jer. 12:5, the pride of Jordani.e., the thick jungle-forests which were the glory of its banks.

Against the habitation of the strong.Better, against the evergreen pasturage. The word for habitation is that used in Jer. 6:2 for the place where shepherds encamp, the other substantive conveys the idea of permanence rather than strength, and the image by which the prophet paints the Chaldan invasion is that of a lion (comp. Jer. 5:6) making its way through the jungle, and rushing upon the flocks and herds in one of the meadow tracts along the course of the Jordan.

But I will suddenly make him run away from her.Literally, I will wink, I will make him . . . The pronouns are obscure in the Hebrew as in the English, but the meaning seems to be, I will, as in the twinkling of an eye, drive him (Edom) away from it (his pasturage, or habitation).

And who is a chosen man, that I may appoint over her?Better, who is a chosen one, and I will appoint him . . .? The word translated chosen one is commonly associated with the idea of youth, the flower of a nations strength, its chosen champions. Commentators for the most part apply it to Nebuchadnezzar as being, in the full vigour of his strength, the chosen ruler whom Jehovah would appoint over Edom. The interrogative form, however, and the implied negative answer to the questions that follow suggest a different interpretation. Who, the prophet asks in a tone of scorn, as though Jehovah spoke by him, is a chosen champion of Edom? and I will appoint him. The implied answer is that Edom has no such champion. Compare the taunting words uttered by Jehu (2Ki. 10:2-3)Look even out the best and meetest of your masters sonsand Rabshakeh (2Ki. 18:23).

Who is like me? and who will appoint me the time?The questions follow rapidly one on another in the same tone. To appoint a time was the technical phrase, as in Job. 9:19, for the notice by which a prosecutor summoned the accused to trial. Who, Jehovah asks, will thus summon Me, and before what tribunal? What shepherd (i.e., what ruler) will stand before Me to defend his flock against My power?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

19. He shall come up like a lion This verse is bold, effective, and perfectly intelligible in its general imagery. There are, however, in it difficulties both lexical and grammatical, which have led to different translations. These, for the most part, arise not from the words themselves, but from their relations to each other and to the whole. Without discussing minutely the various points involved, we must be content with indicating the translation which seems to us to stand most fully commended, and at the same time gives a sense most appropriate and serviceable: Behold, he shall come up like a lion from the pride of Jordan against the enduring habitation; but in a moment I will drive him away from it, and will appoint over it him who is chosen; for who is like me, and who will summon me (to trial)? And what shepherd shall stand before me?

Fuente: Whedon’s Commentary on the Old and New Testaments