Exegetical and Hermeneutical Commentary of Jeremiah 49:23
Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.
23. Damascus ] Damascus was for a long time held by a powerful dynasty of kings, who reduced the other cities under their own sway.
Hamath ] Hama, on the Orontes, 110 miles N. of Damascus.
Arpad ] Tell-Erfad, 95 miles N. of Hamath, and often mentioned (e.g. 2Ki 18:34 ; 2Ki 19:13; Isa 10:9) along with it. Both names occur frequently on Assyrian monuments.
sorrow (mg. care) on the sea ] The mention of “sea” (perhaps arising from the influence of Isa 57:20) is quite unsuitable topographically to this context. Co. emends to “they are melted away there from care.” But Dr.’s emendation is better, viz. because of care, like the sea, they cannot rest.
Fuente: The Cambridge Bible for Schools and Colleges
23 27 (= LXX. Ch. Jer 30:12-16). Prophecy against Damascus
This section is rejected even by some commentators (e.g. Co.) who admit portions of chs. 46 51 as genuine. The main objection adduced is the emphasis laid on Hamath and Arpad ( Jer 49:23), combined with the absence of these two cities from the vision in ch. Jer 25:18 ff. Still this hardly justifies us in dismissing the whole section as later than Jeremiah’s time, as Jer 49:26-27 may easily be an addition to the original form, the former as borrowed from Jer 50:30, where it fits better, the latter as closely connected with the refrain, Amo 1:4; Amo 1:10; Amo 1:12; Amo 1:14; Amo 2:5.
The section may be summarized thus. Hamath and Arpad are terror-stricken. Damascus turns in alarm to flee. She is empty of succour. Her warriors within her are fallen, and Benhadad’s palaces shall be burnt.
Fuente: The Cambridge Bible for Schools and Colleges
Though the superscription is confined to Damascus, the prophecy relates to the whole of Aram, called by us Syria, which was divided into two parts, the northern, of which Hamath was the capital, and the southeastern, belonging to Damascus.
Hamath is confounded – Or, is ashamed. For Hamath see Isa 10:9 note. Arpad lay about fourteen miles north of Aleppo, at a place now called Tel Erfad.
Fainthearted – The sinews are relaxed unknit, through terror.
There is sorrow on the sea – In the sea. As the sea is used (marginal reference) of the agitation of the thoughts of evil men, its sense here also probably is, there is sorrow, or rather anxiety, in the agitated hearts of the Syrians.
Fuente: Albert Barnes’ Notes on the Bible
Jer 49:23
There is sorrow (as) on the sea; it cannot be quiet.
Life on the ocean
That which was true of the cities spoken of in our text, is also true, though in a different sense, of every voyager on the sea of life. There is sorrow (as) on the sea.
I. Sorrow as on the sea is divinely predicted. Voyagers you all must be. Out on that wide mysterious ocean which is swept by storms untold, and which teems with dangers innumerable, you must sail. Many of you axe as yet but as landsmen lying in the docks. You are admiring your vessel, and putting on nautical airs, and wondering when you will be freed from the trammels of the shore. Some of you are just dropping down the stream, your breasts big with hope, and your imagination painting glowing pictures of the ocean life beyond. Mid the songs of the sailors, and the music of the passengers, bright visions are rising of sunny seas and blue skies, of mirth and boundless happiness. With all my heart I wish you God-speed. I would not unnecessarily becloud that fair prospect. May the sunbeams which begild the waves around you follow you abundantly. And yet, though at the risk of being charged with unkindness, I must warn you that there is sorrow on the sea. I would not, I could not, prevent your sailing; but I must remind you of that which should not be always forgotten, that in lifes voyage troubles will come.
II. Sorrow as on the sea is universally experienced.
1. From the mutability of life. I have no wish to play the misanthrope, to paint you a leaden landscape under a lowering sky, where no break of sunshine ever comes to chase the shadows from an ebon sea. There is sunshine! Though all life has its clouds, life is not all sorrow. But while lifes joys may be many and real, it will have its sorrows by reason of its changes. To-day the sea may he calm, and the sky may be without a cloud, but even while we speak the glass is falling, and the calm sea will soon be lashed into foaming fury, and the cloudless sky will soon be overcast with messengers of coming woe.
2. From the uncertainties of life. Which way to steer–what to do–whether to enter into this speculation or to avoid that transaction–how to meet this engagement, or how to be relieved of that responsibility–often drives men to their wits end. Business goes wrong, markets are unsteady, panics are abroad, and fogs and thick darkness so enshroud the mercantile world, that with dangers and uncertainty everywhere around, the perplexed tradesmen often just throws up the helm in despair, and allows the vessel to drift whithersoever the current will take her. And in his spiritual voyage the Christian is not always free from similar sorrow. With the Psalmist, we have sometimes to lament that we see not our signs.
3. The disappointments of life.
(1) Think of lifes friendships! Where we anticipated most consolation, there, in the day of our need, we were most bitterly deceived.
(2) Look at lifes prospects! You remember how hard you toiled to secure that position which you thought would consummate your joys, and be the very climax of your every earthly ambition. You remember how bright your prospects seemed to be. You know that towards the end everything was so apparently propitious that you never for a moment entertained a doubt of success. But you were disappointed l
III. Sorrow as on the sea may be greatly mitigated.
1. A good ship. Let a sailor be persuaded of the soundness of the ship in which he sails, and it may blow big guns–he is comparatively at ease. We want similar faith in the grand old Gospel ship. We want the unswerving confidence which will inspire us ever to say, I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation. Classed A1 for ever in the heavenly register, this everlasting Gospel can never fail. In this good ship millions have reached the desired haven in peace; on her deck millions are sailing thither now; and there is room for millions yet unborn.
2. A reliable chart. Without this a man may well be anxious. By what chart are you steering? Is it the Bible, or is it the Age of Reason? Blessed be God, we know whom and we know what we believe.
3. Sufficient provision. Lacking provision, what can the sailor do? There is often such sorrow on the sea. Want often stares men in the face when they are far from port, and when they can by no possible means obtain supplies. This can never happen on board the ship of the Gospel. This vessel is stored abundantly with the choicest provisions of free eternal grace. (W. H. Burton.)
The sea, a parable of human life
The ocean is, and always will be, so long as man keeps the faculty of imagination, a mournfully suggestive parable of human life. The restlessness of the sea, its constant alternations of storm and calm, its treachery, for ever deceiving us by false appearances, the atmosphere of mystery that broods over it, all these contribute to make it the natural symbol of mans condition here in this world. Take only one of those characteristics–mysteriousness. David had been visited by this thought also. Thy judgments, he says, while pondering the strange confusion of good and evil in the world, are like the great deep. The sea does suggest, with wonderful power, the mysteriousness of Gods providence in the affairs of men. Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known. The human mind is by nature prone to the misgiving that fate rather than providence orders the procession of our life. Events, so the temptation whispers, fall out according to an iron law of necessity. There is no loving Father who notes the sparrows fall, and gives His children their daily bread; neither is there any blessed consummation, any final victory of the good over the evil towards which history may be supposed to move. These hopes are delusive; they rest on no foundation. The only thing of which we are certain is that effect follows upon cause in uniform succession, any given human life being as powerless to quicken, or retard, or alter the movement of this endless chain, as if it were only a tiny bubble molten in the fibre of the iron of one single link. This is what we understand by such words as destiny, fate. necessity, and this is the idea which the sea, looked at as a parable, most easily suggests. You sit upon some rocky promontory and watch the incoming tide. You note how wave after wave dashes itself against the hard face of the cliff, and perishes in the act. You observe that every now and then a larger wave comes in, and seems to make a braver effort; but that also, like its predecessor, falls back and is gone. Meanwhile the general level of the water rises and rises, until a predetermined point is reached, and then, as gradually, the tide recedes, sure to return again as soon as a few hours have past, and to make its mark a little higher, or a little lower, according to rules which the astronomers wrote out long ago, which you might have found all calculated for you in their books before you started on the walk. Surely, if there be anywhere in nature a vivid emblem of the idea of destiny, it is here. And, if anything were needed to heighten the impression which the eye has already carried to the mind, the ear might find it in the monotonous, melancholy music of the breaking waves, a sound which possibly suggested to the mourner among the prophets his pathetic cry, There is sorrow on the sea. What is the relief for a mind oppressed, weighted down with thoughts like this? The sea is His, and He made it. Have faith in God, said our Lord Jesus Christ to His disciples, when they found themselves in perplexity. Have faith in God. He who made the sea is greater than the sea. He who ordained the strangely tangled scheme of providence, is greater than His scheme. He who is responsible for the mystery of human life, holds the key of that mystery in. His hands. Do you ask for proof of this? There is no proof. If there were proof, Christ need not have said, Have faith in God. Where knowledge leaves off, there faith begins. At the outer boundary of demonstration, belief lifts up her voice and sings. Do you say, Convince me that the idea of destiny is false, and that the idea of providence is true? No, I cannot convince, I can only, by Gods help, persuade you; and yet, when once persuaded, you will be as certain as if you had been convinced; for what a man believes with all his heart, he holds as firmly as he does that which he knows with all his mind. We know, says St. Paul, grandly asserting his faith in a doctrine the opposite of destiny, that all things work together for good to them that love God. How did he know this? Had it been proved to him by strict processes of reasoning in which his keen intellect had been able to detect no flaw? Was that the ground of the confidence with which he spoke? Far from it. The foundation of his certainty was what he elsewhere calls the assurance of faith. And who is the teacher of this glad faith? To whom shall we go that we may learn to believe that God is love? I know not, if not to Him who, standing once upon the deck of a tempest-tossed ship, rebuked the wind, and said unto this same sea, Peace, be still. Did not He, the Redeemer, come into this world, and take our nature upon Him, and suffer death upon the Cross, for the very purpose of freeing men from the bondage of their fears, for the very purpose of breaking up this evil dream of destiny and enfranchising us with the liberty of the sons of God? Has He not made for us, as for Israel of old, a pathway through the dreaded sea, and having overcome the sharpness of death, has He not opened the kingdom of heaven to all believers? Well may He ask, Where is your faith? One who has done so much for us has at least the right to expect that we shall trust Him; having at so great a cost purchased us this freedom, He has at least the right to expect that we shall be thankful for it, and use it as His gift. (W. R. Huntington, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. CONCERNING DAMASCUS.] This is the head or title of another prophecy. Damascus was one of the principal cities of Syria. It was taken by David, 2Sa 8:6, was retaken in the reign of Solomon, 1Kg 11:24, c., and regained its independence. Its kings were often at war with the ten tribes, and once it joined with them for the destruction of Judah. To defend himself against these powerful enemies Ahaz made a league with the king of Assyria, who besieged Damascus, took, and demolished it. From that time we hear nothing of Damascus till we meet with it in this prophecy. It appears to have been rebuilt and restored to some consequence. It made an obstinate resistance to Nebuchadnezzar but was at last taken and sacked by him. At present it is both a large and populous city, with considerable commerce.
Hamath is confounded] This is a city of Syria, on the Orontes. The Greeks called it Epiphania.
Arpad] Not far from Damascus.
Sorrow on the sea] They are like the troubled sea, that cannot rest.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The prophet comes to denounce the judgments of God against Syria, another nation of the Gentiles.
Damascus was the head city of Syria, Isa 7:8; 17:3, or Aram, (as in the Hebrew,) because it was a country inhabited by the posterity of Aram, one of the sons of Shem; part of it lay betwixt Babylon and Arabia, and was called Mesopotamia, lying betwixt the two rivers of Tigris and Euphrates. Laban and Naaman were of this country. David had war with them, 2Sa 8:5; 10:18. So had Ahab, 1Ki 20:20; and Joram, 2Ki 8:28; and Ahaz, Isa 7:2. After Gods long patience with them he threatens them with ruin, as by Jeremiah in this place, so by Amos, i. 5. Damascus being the head of this country, is sometimes put (as here) for the whole country. Hamath and Arpad were two cities also of Syria, 2Ki 18:34. The prophet foretells that they also should hear of ill news, an enemy that is coming against them, and that they should be melted through fear, and their courage should fail them, they should be as troubled as the sea, is in a storm, or their inhabitants that lived near to the sea should be troubled.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Prophecy as to Damascus, c.(Isa 17:1 Isa 10:9).The kingdom of Damascus was destroyed by Assyria, but the cityrevived, and it is as to the latter Jeremiah now prophesies. Thefulfilment was probably about five years after the destruction ofJerusalem by Nebuchadnezzar [JOSEPHUS,Antiquities, 10.9,7].
Hamath is confoundedatthe tidings of the overthrow of the neighboring Damascus.
on the seathat is, atthe sea; the dwellers there are alarmed. Other manuscripts read,”like the sea.” “There is anxiety (restless) as is thesea: they cannot quiet it,” that is, it cannot be quieted (Isa57:20).
itWhatever dwellersare there “cannot be quiet.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Concerning Damascus,…. Or, “unto Damascus” d; or, “against Damascus” e; that is, “thus saith the Lord”; which is to be repeated from the foregoing instances, Jer 49:1. This is to be understood, not only of the city of Damascus, but of the whole kingdom of Syria, of which Damascus was the metropolis; see Isa 7:8;
Hamath is confounded, and Arpad; two cities in Syria; the first is generally thought to be Antioch of Syria, sometimes called Epiphania; and the other the same with Arvad, inhabited by the Arvadim, or Aradians; see 2Ki 18:34; these, that is, the inhabitants of them, as the Targum, were covered with shame, thrown into the utmost confusion and consternation:
for they have heard evil tidings; of the Chaldean army invading the land of Syria, and of their coming against them; and perhaps of their taking of Damascus their capital city; all which must be bad news unto them, and give them great uneasiness:
they are fainthearted; or “melted” f; their hearts melted like wax, and flowed like water; they had no heart nor spirit left in them, through fear of the enemy;
[there is] sorrow in the sea, it cannot be quiet: the Targum is,
“fear in the sea, carefulness hath taken hold on them, behold, as those that go down to the sea to rest, and cannot rest;”
or, as other copies, cannot flee. So Jarchi, and Kimchi interpret it, as if the note of similitude was wanting, and the sense this, that the inhabitants of the above places were either like the troubled sea itself, which cannot rest; or like persons in a storm at sea, who are in the utmost uneasiness and distress: or else it designs such that belonged to the kingdom of Syria, that dwelt in the isles of the sea; who were in great fright when they heard of the invasion of their country by the Chaldeans, particularly the Antaradians.
d “ad Damascum”, V. L. Pagninus, Montanus. e “Contra Damascum”, Vatablus, Junius & Tremellius, Piscator, Schmidt. f “liquefacti sunt”, Vatablus, Cocceius, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
Concerning Damascus. – Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10). After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18., Jer 20:1., Jer 22:3.; 2Ki 5:1., Jer 6:8., 8:28f., 10:32f., 12:18ff., Jer 13:3.). At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.); and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser. This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called “Damascus” in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.), because of its having combined with Israel to destroy Judah. According to the use of language just referred to, “Damascus,” mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13). Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt.
Jer 49:23 “Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth. Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad.” The largest cities of Aram are seized with consternation and discouragement. Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el ‘Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfd, mentioned by Maras., about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. “She is ashamed,” i.e., disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. , to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc. There is a difficulty with the expression , from the mention of the sea. Ewald has therefore invented a new word, , which is stated to signify mind, heart; and he translates, “their heart is in trouble.” Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J. D. Michaelis, Rosenmller, and Maurer: “on the sea,” i.e., onwards to the sea, “anxiety prevails.” The objection of Graf, that on this view there is no nominative to , cannot make this explanation doubtful, because the subject (Ger. man, Fr. on, Eng. people, they) is easily obtained from the context. The words form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared. But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: “in the sea there is no rest,” i.e., the sea itself is in ceaseless motion (Hitzig); or with a change of into , “there is a tumult like the sea, which cannot keep quiet” (Graf). As little warrant is there for concluding, from passages like Jer 17:12., where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, , “concern, solicitude,” is much too weak, or rather inappropriate.
Jer 49:24-26 , “Damascus has become slack,” i.e., discouraged; she turns to flee, and cannot escape, being seized with trembling and anxiety. is not the third pers. fem., prehendit terrorem , but stands for , with Mappik omitted, because the tone is retracted in consequence of the Athnach; cf. Jer 6:24; Jer 8:21, etc. “Terror has seized Damascus.” In the last clause is subsumed along with ; hence the verb is put in the singular. – Jer 49:25. The question, “How is not,” etc., has been differently explained. Eichhorn, Gesenius, Ewald, and Umbreit take the words according to the German usage, in the sense, “How is the city forsaken?” or laid waste. But this Germanism is foreign to the Hebrew; and it is not obviated by C. B. Michaelis taking “how” in the sense of quam inopinato et quam horribiliter non deserta est , so that the words would mean nullus est modus desertionis aut gradus quem Damascus non sit experta , because does not express the kind and manner, or the degree of an action. In the only other passage where occurs (2Sa 1:14) the negative has its full meaning. Others (Calvin, Schnurrer, J. D. Michaelis, Rosenmller, Maurer) take in the sense of leaving free, untouched: “How has she not been left untouched?” i.e., been spared. But this meaning of the verb is nowhere found. There is no other course left than, with Ngelsbach, to take the verb as referring to the desertion of the city through the flight of the inhabitants, as in Jer 4:29, etc., and to take the words thus: “How is (i.e., how has it happened that) the famous city (is) not forsaken?” According to this view, it is not the desolation of the city that is bewailed, but the fact that the inhabitants have not saved their lives by flight. The way is prepared for this thought by Jer 49:24, where it is said that the inhabitants of Damascus wish to flee, but are seized with convulsive terror; in Jer 49:25 also there is a more specific reason given for it, where it is stated that the youths (the young warriors) and all the men of war shall fall in the streets of the city, and be slain by foes. The suffix in “my delight” refers to the prophet, and expresses his sympathy for the fall of the glorious city (see on Jer 48:31); because not only does its population perish, but the city itself also (Jer 49:27) is to be burned to ashes.
Jer 49:27 Jer 49:27 has been imitated from Amo 1:4 and Jer 49:14 conjointly. , not “on,” but “in,” i.e., “within the wall.” “The palaces of Benhadad” are the palaces of the Syrian kings generally, because three kings of Damascus bore this name.
The fulfilment of this threat cannot be proved historically, from want of information. Since Pharaoh-Necho had conquered Syria as far as the Euphrates, it is very possible that, after the defeat of the Egyptians at Carchemish, in the conquest of Syria by Nebuchadnezzar, Damascus was harshly treated. The prophecy is, however, so general in its statement, that we need not confine its fulfilment to the conquest by Nebuchadnezzar.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Judgment of Damascus. | B. C. 595. |
23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet. 24 Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail. 25 How is the city of praise not left, the city of my joy! 26 Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts. 27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names (v. 23), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, v. 27; see also Amos i. 4. Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet (Isa. lvii. 20), or like men in a storm at sea (Ps. xvii. 26); or the sorrow that begins in the city shall go to the sea-coast, v. 23. See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble (v. 24), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise (v. 25), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain (v. 26): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes (v. 27): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God’s Israel, for which it is now thus visited.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 23-27: CONCERNING DAMASCUS
1. Hamath was located about 110 miles north of Damascus; Arpad 95 miles north of Hamath, (vs. 23).
a. The two are mentioned together in other places, (Isa 10:9; Isa 36:19; Isa 37:13).
b. At the news of what is about to befall them, both are rendered powerless by fear, (comp. Exo 15:15; Jos 2:9; Jos 2:24; Psa 75:3; Nah 2:10).
c. They are like the troubled sea for which there Is no rest, (Isa 57:20).
2. Once a city of renown, Damascus, the capital of Syria, is now pictured as being so weakened that she is seized by panic -overwhelmed by anguish and sorrow like that of a woman in travail, (vs. 24: comp. Jer 6:24).
3. It is a citizen of Damascus that bemoans the wholesale desertion of the once-joyful city in verse 25.
4. Her young men are slain in her midst; her mighty warriors silenced! (vs. 26; comp. Jer 50:30; Amo 4:10-11).
5. The city is pictured as a smoldering ruin -the palaces of Benhadad (the son of Hazael, who maintained his palace in Damascus) devoured by fire, (vs. 27; comp. Amo 1:3-5; Jer 43:12).
Fuente: Garner-Howes Baptist Commentary
Jeremiah speaks here of the kingdom of Syria, which he means by Damascus, where the kings, as it is well known, resided. The Syrians had been from the beginning very hostile to the Israelites; and histories, well known, record that they had continual wars for many years. At length the kings of Israel confederated with the Syrians for the purpose of attacking their brethren the Jews. Hence it was, that the Syrians caused great troubles to the Jews, and were friends to the Israelites until both kingdoms were subverted by the Chaldeans. It is hence probable that this prophecy was announced while the kingdom was yet standing, or at least before its final overthrow; for it was much weakened before it was wholly cut off, as it has been stated elsewhere.
It was necessary to make this preface, in order that we might know the design of God in proclaiming this prophecy against the Syrians, even because they had been from the beginning enemies to the Israelites, and also, because they had united their strength with them for the purpose of oppressing the Jews. They had therefore always been like the fans of the Devil in the work of consuming the church of God. God then shews here that the calamity which awaited them, was a just reward for the impious cruelty which they had exercised towards the chosen people. This we must bear in mind.
He now says, that Hamath is confounded; this is considered to have been Antioch in Syria. There were many celebrated cities of this name; but Hamath towards Cilicia was the most renowned. He then says that the city Hamath, that is, Antioch, was ashamed as well as Arpad, which was also an opulent city. He adds, because they heard a bad report, or an adverse rumor. By these words he intimates that the kingdom of Syria would be terrified by a report only. No one could have thought such a thing, for when they had united themselves with the Israelites, they thought that they had power enough to drive away their enemies. As then they supposed themselves to be thus strong, so as to be beyond danger, the Prophet derides their confidence, and says that they would be so terrified by mere report, that they would be ashamed as though conquered by enemies.
He then adds, that they would be melted; for מוג, mug, means to be dissolved or melted. But there is here a different reading; many copies have בים דאגה, beim dage, connected with this; and they who read thus are forced to wrest the words of the Prophet. This reading literally is, “They are ashamed in the sea, dread to rest,” or, make to rest, “it cannot,” or could not. We see how harsh is the expression; they, however, elicit this meaning, that these cities would be dissolved, as he who sails on the sea and cannot through dread make his heart tranquil. But, as I have already said, the words of the Prophet are thus perverted. Now, if we read for ב, beth, כ, caph, which denotes likeness, the meaning would be very suitable, as a sea of dread, or a turbulent sea (a noun in the genitive case instead of an adjective, a common thing in Scripture) which cannot rest or be still. (42)
As to the general meaning of the passage, there is not much difference; for the Prophet intends to show that the Syrians would be like a turbulent sea, which is tossed here and there, so that the waves conflict together. If any one prefers to refer this to sailors, the meaning would be still materially the same. The sum of what is said then is, that as the Syrians had been terrible to all, so they would be frightened at the mere report of war, and so much so as to melt away and not be able to stand their ground, like the sea, which, when a tempest rages, has no rest, but is driven in all directions. He afterwards adds, —
(42) There are several copies in which the כ, caph, is found, and it is evidently the most suitable reading, —
Confounded is Hamath and Arpad; For an evil report have they heard, — they melt away; Like the sea the agitation, the quieting none can effect.
The melting away was through fear. They were moved or agitated, and, like the sea, they could not rest or be still. אל may be often rendered none or nothing. — Ed
Fuente: Calvin’s Complete Commentary
VII. AN ORACLE CONCERNING DAMASCUS
Jer. 49:23-27
Damascus was the capital of the kingdom of Aram (Syria), the northern neighbor of Israel. During the ninth century before Christ the Syrians were the most formidable foe with whom the nations of Israel and Judah had to do battle. Damascus reached the height of its power under Hazael (841801 B.C.) who oppressed Israel and Judah throughout his reign. Damascus suffered greatly in the campaign of Shalmaneser IV in 797 B.C. and the king of Israel was able to recover the territories which he had lost to Hazael (2Ki. 13:25). Under king Rezin (750732 B.C.) Syria again oppressed the people of God (2Ki. 16:6) and many Judeans were taken captive to Damascus (2Ch. 28:5). In 732 B.C. the mighty Assyrian king Tiglath-pileser crushed Damascus and thereby unwittingly fulfilled the prophecies of Isaiah (Isa. 17:1) and Amos (Jer. 1:4-5). Thereafter Damascus lost its political influence. Very little is known about Damascus in the days of Jeremiah. Perhaps some day texts will be unearthed which will shed more light on the political background of the oracle concerning Damascus. Meanwhile it is best to assign the Damascus oracle to the period just prior to the battle of Carchemish.
TRANSLATION
(23) Concerning Damascus. Hamath is ashamed and Arpad; for they have heard an evil report, they are melted away, at the sea there is sorrow; it cannot find rest. (24) Damascus is feeble, she has turned to flee and trembling has seized her; sorrow and pangs have seized her as a woman in childbirth. (25) How sad that the city of praise is not forsaken, the city of my joy? (26) Therefore, her young men shall fall in her streets, and all the men of battle shall be silenced in that day (oracle of the LORD of hosts). (27) I will kindle a fire against the wall of Damascus and it will consume the palaces of Ben-hadad.
A. A Picture of Consternation Jer. 49:23-24
COMMENTS
The oracle against Damascus opens with a vivid picture of the consternation that sweeps over the land of Aram with the approach of a dreaded enemy. Hamath and Arpad,[396] prominent cities of northern Aram, melt in fear at the reported approach of the foe. The exact meaning of the phrase there is sorrow on the sea (Jer. 49:23) is uncertain. Some take the expression to mean that the anxious concern over the invasion of the land extends to the seashore, i.e., throughout the country. Others suggest that the prophet is poetically describing the sea as participating in the sorrow of the land of Aram. As the news of invasion sweeps southward even Damascus, the once proud and powerful city, becomes paralyzed by fear. Using one of his favorite figures Jeremiah compares the anguish of Damascus to that of a woman in travail (Jer. 49:24).
[396] Hamath is located about 110 miles north of Damascus and Arpad about 96 miles north of Hamath.
B. A Picture of Conflict Jer. 49:25-27
The fear of the foe has so paralyzed the inhabitants of Damascus that they cannot flee from their city even though they realize that to remain there will mean disaster to them. The prophet laments, How sad it is that the city of praise has not been abandoned. It is impossible to tell from this context whether the lament is sarcastic or sincere. Men have sung the praises of the city of Damascus throughout history. Because of its geographical location at the juncture of several important trade routes the city in antiquity was prosperous and flourishing. In appreciation for the beauty of this place the prophet refers to it as the city of my joy(Jer. 49:25). But because the inhabitants of Damascus would not flee from before the enemy her young men shall fall in her streets and all the men of war shall be cut off in that day (Jer. 49:26). Jer. 49:27 is based on Amo. 1:4; Amo. 1:14. The phrase kindle a fire denotes the ravages of war (cf. Num. 21:28; Deu. 32:22). The conflagration shall consume the places of Benhadad. At least two kings of Damascus named Benhadad appear in the books of Kings. Some think that Benhadad was something of a throne name of the kings of Damascus.
Information concerning the city of Damascus subsequent to the fall of that city to the Assyrians in 732 B. C. is scanty. To date no reference to a destruction of Damascus following the days of Jeremiah has been found. The destroyer of Damascus is unnamed in the prophecy for he is relatively unimportant. The important thing is At the destruction comes from the Lord the God of Israel. Most likely the prediction was fulfilled by Nebuchadnezzar after the battle of Carchemish (605 B.C.) when he victoriously marched throughout the Hatti land i.e., Syria-Palestine.
Fuente: College Press Bible Study Textbook Series
(23) Concerning Damascus.Damascus is named as the capital of Aram, or Syria. The kingdom first became powerful under Rezon after Davids death (1Ki. 11:23-24). In the history of 1 and 2 Kings we find it engaged in constant wars against Israel and Judah (1Ki. 22:1; 2Ki. 6:8) or in alliance with Israel against Judah (1Ki. 15:19; 2Ki. 16:5-6). The last of these alliances was the memorable confederacy of Isa. 7:2, between Rezin and Pekah. That ended, as Isaiah foretold, in the subjugation of Damascus by the Assyrians (2Ki. 16:9). And so the Syrians continued subject till the downfall of the Assyrian Empire, when they naturally fell before the power of Nebuchadnezzar. The language of the prophet is vague, but probably points to his attack.
Hamath is confounded, and Arpad.The former town was originally pointed out as the northern limit of the territory of Israel (Num. 34:8), and this was attained under Solomon (2Ch. 8:4). It lies in a strong position in the valley of the Orontes, and under the name of Hamah is still a flourishing city with 30,000 inhabitants, Arpad, always joined with Hamath (Isa. 10:9; Isa. 36:19; Isa. 37:13), must at the time have been nearly as important. The name Arpaddu has been found in cuneiform inscriptions, and its site has been placed at about fourteen miles north of Aleppo. For further details see Notes on Isa. 10:9.
There is sorrow on the sea; it cannot be quiet.The mention of the sea in connexion with Damascus presents some difficulty. The most simple solution is probably the truest. The terror that prevails at Damascus is thought of as extending to the sea (i.e., to the Mediterranean), possibly with special reference to its commerce with Tyre (Eze. 27:18). All is restless and unquiet as the sea itself. The last clause seems like a reminiscence of Isa. 57:20. Many MSS. give the various reading like the sea, which would make the parallelism more complete.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Concerning Damascus The kingdom of Damascus was destroyed by Tiglath-pileser, but the city itself remained, and was probably at this time the most important center of influence in all Syria. This district of country could hardly fail to be involved in the troubles which are the burden of this book, and Damascus is given a place in this picture as the most conspicuous and representative city.
Hamath This place was the capital of Northern Aram, and Arpad is usually associated with it.
Sorrow on the sea Among the multitude of people. Some prefer sorrow to the sea, but this leaves the following sentence unintelligible.
Fuente: Whedon’s Commentary on the Old and New Testaments
Judgment Against Damascus ( Jer 49:23-27 ).
Damascus was the capital city of Aram, an Aramean state which was north of Israel and part of what we now call Syria. It was situated on the main trade routes and was a prosperous trading centre. The Aramean confederacy of which it was a part also included the great cities and regions of Hamath and Arpad. In the times of independence, prior to their subjugation by first Assyria and then Babylon, and following the days of David, and Solomon at his peak, Damascus had regularly been an adversary of Israel, seeking in its greed to obtain regular tribute from them, although sometimes, especially when danger loomed from the north, e.g. in the form of Assyria, they would be in an alliance. This situation naturally arose from the nature of the area, composed as it was of small kingdoms, which each at times sought to take advantage of the others and exact tribute from them.
But one consequence of this constant bickering and fighting was that they weakened each other, so that while in the days when David and Solomon ruled supreme over most of the area, and in the days of the powerful kings Jehoshaphat of Judah and Ahab of Israel, and later Uzziah of Judah and Jeroboam II of Israel, they were able to form alliances to thwart the Assyrian threat, at other times they were unable to do so. Had they all lived at peace and in harmony, each kingdom establishing its own prosperity, they would have been powerful enough when united to resist any outside invasion. But their greed resulted in the very opposite situation. They constantly fought each other with the result that whilst Israel had been able to supply 2000 chariots to the coalition formed to combat Assyria in the time of Ahab (853 BC), by the time of his sons Israel, as a result of the warlike activities of Damascus, was reduced to possessing only ten chariots, and was thus in no position to assist Damascus when the Assyrians under Shalmaneser III again invaded in 841 BC. Hazael of Damascus had to withstand them alone, losing large numbers of chariots and men in the process, and having to withdraw to Damascus and endure a seige. This allowed the Assyrians to lay waste the countryside, although failing to take Damascus. Thus the ability of the area to defend itself was constantly being reduced as a result of its own greed.
For certain periods, especially in the days of Hazael and Benhadad, Damascus lorded itself over Israel (2Ki 8:12-13; 2Ki 10:32; 2Ki 12:18 ; 2Ki 13:7; 2Ki 13:22), but its power was later diminished and then smashed by Assyria, this latter occurring just prior to the time when Samaria was also destroyed in 722 BC (see 2Ki 16:9; 2Ki 17:5-6)) and Israel (northern Israel as opposed to Judah) ceased as a separate nation. Since then its effectiveness had been restricted, and it had been tributary first to Assyria, and then to Babylon.
But like most of the small nations at that time it would take ever opportunity to free itself from the yoke if there was a whiff of freedom. Tribute was heavy, and freedom from it something to be diligently sought. While it might appear to us as madness to seek to resist Babylon, they had no overall view which enabled them to know the real might of those against whom they rebelled, who could sometimes appear not to be so strong because they were occupied elsewhere. Thus by the time of Jeremiah Damascus was a very much weakened city, being part of the Assyrian province of Hamath, now under the control of Babylon.
Jer 49:23
‘Of Damascus.’
Once again we have a brief heading indicating the subject of the prophecy.
Jer 49:23
“Hamath is confounded, and Arpad,
For they have heard evil tidings,
They are melted away,
There is sorrow on the sea, it cannot be quiet.”
Hamath was a large city which was on the northernmost border of what was described as the land given by YHWH to Israel (Num 34:8), and was at one stage under Solomon’s control (2Ch 8:4). It was an integral part of wider Aram. It lay in a strong position in the valley of the Orontes, and under the name of Hamah is still a flourishing city today. In the Scriptures Arpad is always linked with Hamath (see Isa 10:9; Isa 36:19; Isa 37:13) and was clearly therefore also an important city at the time. Under the name Arpaddu it is referred to in cuneiform inscriptions, and its suggested site, Tel Rif‘at, is around 30 kilometres (20 miles) north west of Aleppo.
The prophecy clearly links these two cities with Damascus. As important cities in the Aramean Confederacy they would take part in any revolt against Babylonian supremacy. Here their dismay is described at the thought of what is coming on them from the north. The evil tidings mentioned was no doubt the approach of Nebuchadrezzar’s armies, and their hearts were melting within them at the thought of them. The ‘sorrow on the sea’ is a little difficult as Aram was inland and had no coastline, but the idea may well be that Tyre and Sidon, which were seaports, were, because they were allies, included in the general dismay with the idea that the dismay had reached even as far as the sea. Alternately there may have been an inland lake in Aram of which we are unaware (‘sea’ often refers to a lake, compare the ‘sea of Galilee/Chinnereth’). Some would translate as ‘like the restless sea’ but that is not strictly true to the Hebrew.
Jer 49:24-27
“Damascus is waxed feeble,
She turns herself to flee, and trembling has seized on her,
Anguish and sorrows have taken hold of her,
As of a woman in birth pains.’
How is the city of praise not forsaken?
The city of my delight?”
Therefore her young men will fall in her streets,
And all the men of war will be brought to silence in that day,
The word of YHWH of hosts,
And I will kindle a fire in the wall of Damascus,
And it will devour the palaces of Ben-hadad.”
Damascus was a powerfully fortified city and had previously resisted Assyrian sieges before finally succumbing. It was probably seen as the most powerful city in the Aramean confederacy. But she too would be terrified of the approaching Babylonians (or whoever the assailants would be). She too will shudder and cry out like a woman in birth pains, because of the anguish and sorrow coming on her, and will seek to escape by fleeing. But it will be too late. The prophecy expresses this in its surprise that the delightful city, renowned for its trade, has not been forsaken. Why are the people still there? Why have they not fled? There can be only one answer. They have left it too late. As a result her young men will fall in her streets as they resist the enemy, and her men of war will be silenced for ever. Then the city will be put to the torch, and all its fine palaces destroyed.
‘City of praise — city of my delight’ are phrases intended to bring out that she is so delightful that even YHWH praises her and is delighted in her. It is not indicating that she was the chosen of YHWH, unless we see it as chosen for destruction.
‘The palaces of Benhadad.’ The dynasty of Benhadad (which had included Benhadad I, Hazael, and Benhadad II) had been very influential in Damescene history to such an extent that their palaces were seen in these terms even though that dynasty had ceased. It is, of course, very possible that they had built at least some of them. There is a poignancy in the fact that the remains of their famous dynasty would be put to the flames.
Fuente: Commentary Series on the Bible by Peter Pett
Against Damascus, Hazok, and Elam
v. 23. Concerning Damascus. Hamath, v. 24. Damascus is waxed feeble, v. 25. How is the city of praise not left, the city of my joy? v. 26. Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the Lord of hosts. v. 27. And I will kindle a fire in the wall of Damascus, v. 28. Concerning Kedar, v. 29. Their tents and their flocks, v. 30. Flee, get you far off, v. 31. Arise, get you up unto the wealthy nation, v. 32. And their camels shall be a booty and the multitude of their cattle a spoil, v. 33. And Hazor shall be a dwelling for dragons, v. 34. The word of the Lord that came to Jeremiah, the prophet, against Elam, v. 35. Thus saith the Lord of hosts, Behold, I will break the bow of Elam, v. 36. And upon Elam will I bring the four winds from the four quarters of heaven and will scatter them toward all those winds, v. 37. For I will cause Elam to be dismayed before their enemies and before them that seek their life, v. 38. and I will set My throne in Elam, v. 39. But it shall come to pass in the latter days,
Fuente: The Popular Commentary on the Bible by Kretzmann
Jer 49:23. Concerning Damascus Damascus was the capital of the kingdom of Syria, and had seemingly at this time swallowed up all the other petty sovereignties of that country. Isaiah had before uttered a prophesy concerning it of a calamitous import, ch. 17 which had been fulfilled by Tiglath-pileser’s taking it, and carrying the people captives to Kir, 2Ki 16:9. Amos also had foretold the same event, ch. Jer 1:3-5. But it had recovered itself after the fall of the Assyrian empire, and is here doomed to suffer again the like calamities from the resentment of Nebuchadrezzar, probably about the same time with the other neighbouring nations.
Hamath, &c. Hamath and Arpad are often joined together. Hamath was a frontier town lying on the borders of Judaea towards Syria; thence called the entrance of Hamath. Arpad is otherwise called Arphad, the habitation of the Arvadites. Gen 10:18. Instead of, There is sorrow on the sea, Houbigant reads, They fluctuate as the sea; they cannot be at rest. Comp. Isa 57:20.
There is sorrow on the sea, &c. namogu baiiam deagah. They are melted in a sea of solitude. This is a literal translation of the text, and appears to me preferable in sense to any of the interpretations which I have hitherto met with.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 49:23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.
Ver. 23. Concerning Damascus. ] The chief city of Syria, so pleasantly situated, so rich and luxurious, that one compareth it to Corinth or Ephesus. Julian the emperor, in his Epistles, calleth it the city of Jupiter, and the eye of the whole East. Tamerlane would not come into it, lest he should be detained there by the delights and delicacies of it. He destroyed it in a displeasure, and built three towers with the skulls of those he had there slain (for a trophy) with singular skill. It was built again by the Soldan of Egypt, and is now possessed by the Turks.
There is sorrow on the sea: it cannot be quiet.] Or, There is sorrow as upon the sea, which cannot rest.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 49:23-27
23Concerning Damascus.
Hamath and Arpad are put to shame,
For they have heard bad news;
They are disheartened.
There is anxiety by the sea,
It cannot be calmed.
24Damascus has become helpless;
She has turned away to flee,
And panic has gripped her;
Distress and pangs have taken hold of her
Like a woman in childbirth.
25How the city of praise has not been deserted,
The town of My joy!
26Therefore, her young men will fall in her streets,
And all the men of war will be silenced in that day, declares the LORD of hosts.
27I will set fire to the wall of Damascus,
And it will devour the fortified towers of Ben-hadad.
Jer 49:23 Damascus This was the capital of the Syrian kingdom (i.e., Aramean kingdom, cf. Gen 14:15; Gen 15:2; 1Ki 11:24; 1Ki 15:18; 1Ki 19:15; 1Ki 20:34; 2Ki 8:7; 2Ki 8:9; 2Ki 14:28; 2Ki 16:10-12; Isa 7:8). It was north/northeast of Israel. It was part of the land bridge between Mesopotamia and Egypt. Caravans and armies took this route because of the desert to the east of Palestine. It was conquered by the Assyrian king, Tiglath-pileser in 733 B.C.
Jer 49:23-24 they have heard bad news This refers to the invasion of the Babylonian army. Notice the series of words used to describe their fear.
1. put to shame
2. heard bad news
3. disheartened
4. anxiety (this line of poetry is uncertain)
5. cannot be calmed
6. helpless
7. turned away to flee
8. panic has gripped her
9. distress
10. pangs
Jer 49:24 like a woman in childbirth This is a recurrent metaphor (BDB 408) for fear and pain (cf. Jer 6:24; Jer 13:21; Jer 22:23; Jer 49:22; Jer 50:43; Psa 48:6; Isa 13:8; Isa 21:3; Isa 42:14; Hos 13:13; Mic 4:9-10).
Jer 49:25 It is hard to know who is speaking these words.
1. YHWH
2. people of Syria
There is no reason why Damascus should be called the city of praise or the town of My joy by YHWH. Poetry is so condensed and figurative that it is often difficult to follow who is speaking. In the judgment of the nations poems of those who are being judged are often quoted as hypothetical of what they would/might have said.
has not been deserted This goes against the rest of the context of judgment. Many scholars see the not (Hebrew ) as a grammatical feature called an emphatic lamedh (Hebrew L) and, therefore, meaning, has been completely deserted.
Jer 49:26 This is very similar to Jer 50:30, obviously cultural idioms and war imagery (cf. Jer 49:27; Amo 1:4) is/are repeated often in ANE poetry.
Jer 49:27 Ben-hadad This means son of Hadad. Hadad was one of the fertility gods of the Ancient Near East (i.e., a storm/rain god, like Ba’al). Many of the kings of Syria were called by this name.
1. 1Ki 15:18; 1Ki 15:20; 2Ch 16:2; 2Ch 16:4
2. 1 Kings 20 (mentioned by name 13 times)
2Ki 6:24; 2Ki 8:7; 2Ki 8:9
3. 2Ki 13:3; 2Ki 13:24-25; Amo 1:4
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The Forty-Seventh Prophecy of Jeremiah (see book comments for Jeremiah).
Damascus. The prophecy concerns Syria generally, of which Damascus was the principal city.
Hamath. Now Hama, in the valley of the Greekntes, north of Damascus.
Arpad. Now Tell Erfad, thirteen miles north of Aleppo. Compare 2Ki 18:34; 2Ki 19:13. Isa 10:9; Isa 36:19; Isa 37:13.
evil tidings = calamitous report. Hebrew. ra’a’. App-44.
sorrow = anxiety, or trouble. Hebrew. ra’a’. App-44. Not the same word as in Jer 49:24. be quiet = rest.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 49:23-27
Jer 49:23-27
PROPHECY AGAINST DAMASCUS
Of Damascus. Hamath is confounded, and Arpad; for they have heard evil tidings, they are melted away: there is sorrow on the sea; it cannot be quiet. Damascus is waxed feeble, she turneth herself to flee, and trembling hath seized on her: anguish and sorrows have taken hold of her, as of a woman in travail. How is the city of praise not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be brought to silence in that day, saith Jehovah of hosts. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Ben-hadad.
There is sorrow on the sea…
(Jer 49:23). Damascus was not situated on a sea, but on the river Barada; and therefore this expression is a metaphor drawn from the restlessness of the ocean, indicating the grief and sorrow of Damascus, as indicated in the following verse. However, in the Old Testament, rivers (especially the Nile) were sometimes called seas. This could be another instance of the same usage.
Hamath. Arpad …..
(Jer 49:23). During Sennacherib’s invasion of Judah, Rabshakeh (his commander) mentioned the pagan gods of these cities, which Sennacherib had destroyed, and from this warned Hezekiah and Jerusalem not to trust in Jehovah (Isa 36:18). Hamath marked the farthest extent of the Solomonic empire, which was mentioned as having been restored by Jeroboam I (2Ki 14:25). This ruthless, pagan city fully deserved the judgment of God pronounced upon then. One of their most intolerable sins was their slaughter of the people of Gilead with threshing instruments of iron (Amo 1:3). This happened during the Syrian war against Israel in the reign of Jehu (2Ki 10:32-33; 2Ki 13:7).
Fire in the wall of Damascus…
(Jer 49:27). This verse is almost identical with Amo 1:4. Again it appears that Jeremiah was familiar with the prophets who were before him, Amos having prophesied in the eighth century B.C.
Note that there is nothing in this prophecy that speaks of Damascus as a waste, or without inhabitants. Damascus has continued as an important city even until this day; and the Encyclopedia Britannica gave the population as 383,239 in 1933. This is impressive evidence that these prophecies are the words of God and not the words of men. Oh, but Damascus was on a river! So were Nineveh, and Babylon!
As of a woman in travail…
(Jer 49:24, also Jer 49:22). This expression or its equivalent is found many times in Jeremiah’s writings.
AN ORACLE CONCERNING DAMASCUS
Jer 49:23-27
Damascus was the capital of the kingdom of Aram (Syria), the northern neighbor of Israel. During the ninth century before Christ the Syrians were the most formidable foe with whom the nations of Israel and Judah had to do battle. Damascus reached the height of its power under Hazael (841-801 B.C.) who oppressed Israel and Judah throughout his reign. Damascus suffered greatly in the campaign of Shalmaneser IV in 797 B.C. and the king of Israel was able to recover the territories which he had lost to Hazael (2Ki 13:25). Under king Rezin (750-732 B.C.) Syria again oppressed the people of God (2Ki 16:6) and many Judeans were taken captive to Damascus (2Ch 28:5). In 732 B.C. the mighty Assyrian king Tiglath-pileser crushed Damascus and thereby unwittingly fulfilled the prophecies of Isaiah (Isa 17:1) and Amos (Jer 1:4-5). Thereafter Damascus lost its political influence. Very little is known about Damascus in the days of Jeremiah. Perhaps some day texts will be unearthed which will shed more light on the political background of the oracle concerning Damascus. Meanwhile it is best to assign the Damascus oracle to the period just prior to the battle of Carchemish.
A Picture of Consternation Jer 49:23-24
The oracle against Damascus opens with a vivid picture of the consternation that sweeps over the land of Aram with the approach of a dreaded enemy. Hamath and Arpad, prominent cities of northern Aram, melt in fear at the reported approach of the foe. Hamath is located about 110 miles north of Damascus and Arpad about 96 miles north of Hamath. The exact meaning of the phrase there is sorrow on the sea (Jer 49:23) is uncertain. Some take the expression to mean that the anxious concern over the invasion of the land extends to the seashore, i.e., throughout the country. Others suggest that the prophet is poetically describing the sea as participating in the sorrow of the land of Aram. As the news of invasion sweeps southward even Damascus, the once proud and powerful city, becomes paralyzed by fear. Using one of his favorite figures Jeremiah compares the anguish of Damascus to that of a woman in travail (Jer 49:24).
A Picture of Conflict Jer 49:25-27
The fear of the foe has so paralyzed the inhabitants of Damascus that they cannot flee from their city even though they realize that to remain there will mean disaster to them. The prophet laments, How sad it is that the city of praise has not been abandoned. It is impossible to tell from this context whether the lament is sarcastic or sincere. Men have sung the praises of the city of Damascus throughout history. Because of its geographical location at the juncture of several important trade routes the city in antiquity was prosperous and flourishing. In appreciation for the beauty of this place the prophet refers to it as the city of my joy(Jer 49:25). But because the inhabitants of Damascus would not flee from before the enemy her young men shall fall in her streets and all the men of war shall be cut off in that day (Jer 49:26). Jer 49:27 is based on Amo 1:4; Amo 1:14. The phrase kindle a fire denotes the ravages of war (cf. Num 21:28; Deu 32:22). The conflagration shall consume the places of Benhadad. At least two kings of Damascus named Benhadad appear in the books of Kings. Some think that Benhadad was something of a throne name of the kings of Damascus.
Information concerning the city of Damascus subsequent to the fall of that city to the Assyrians in 732 B. C. is scanty. To date no reference to a destruction of Damascus following the days of Jeremiah has been found. The destroyer of Damascus is unnamed in the prophecy for he is relatively unimportant. The important thing is At the destruction comes from the Lord the God of Israel. Most likely the prediction was fulfilled by Nebuchadnezzar after the battle of Carchemish (605 B.C.) when he victoriously marched throughout the Hatti land i.e., Syria-Palestine.
Fuente: Old and New Testaments Restoration Commentary
Damascus: Gen 14:15, Gen 15:2, 1Ki 11:24, Isa 17:1-3, Isa 37:13, Amo 1:3-5, Zec 9:1, Zec 9:2, 2Co 11:32
Hamath: Num 13:21, 2Sa 8:9, 2Ki 17:24, 2Ki 18:34, 2Ki 19:13, Isa 10:9, Isa 11:11
fainthearted: Heb. melted, Deu 20:8, *marg. Jos 2:11, Jos 14:8, 2Sa 17:10, Isa 13:7, Nah 2:10
sorrow: Isa 57:20
on the sea: or, as on the sea, Psa 107:26, Psa 107:27, Luk 8:23, Luk 8:24, Luk 21:25, Luk 21:26, Act 27:20
Reciprocal: Isa 36:19 – Arphad Jer 25:22 – isles which are beyond the sea Jer 49:1 – Concerning Eze 21:7 – For the Eze 27:8 – Arvad
Fuente: The Treasury of Scripture Knowledge
Jer 49:23. Damascus was the chief city of Syria hence the present prediction is against that country. The other places named also were cities of Syria and were destined to share in the hardships of the people. A troubled sea in which there would be a tossing about is used to compare the unsettled condition that was destined to come upon (he cities of Syria according to the decree of the Lord,
Fuente: Combined Bible Commentary
Jer 49:23. Concerning Damascus Damascus was the capital of the kingdom of Syria: and had seemingly at this time swallowed up all the other petty sovereignties of that country. Isaiah had before uttered a prophecy concerning it, of a calamitous import, (chap. 17,) which had been fulfilled by Tiglath-pilesers taking it, and carrying the people captive to Kir, 2Ki 16:9. Amos also had foretold the same event, Amo 1:3-5. But it had recovered itself after the fall of the Assyrian empire, and is here doomed to suffer again the like calamities from the resentment of Nebuchadnezzar, probably about the same time with the other neighbouring nations: see note on chap. Jer 48:1. Hamath is confounded, and Arpad Hamath and Arpad are elsewhere joined together: see 2Ki 18:34; 2Ki 19:13; Isa 10:9. Hamath was the capital of a part of Syria. bearing the same name, and which formed once an independent kingdom. It was situate on the northern frontier of the land of Israel, Whence we find frequent mention of the entrance of Hamath, Num 34:8, &c. The city of Hamath, Josephus tells us, was that which the Macedonians afterward called Epiphania: Ant., lib. 1. cap. 6. And Jerome, in his commentary on Isa 10:9, says the same. Hemath, quam Syri usque hodie Epiphanium vocant Aphad, or Arvad, is with good reason held to be the island of Aradus, in the Mediterranean sea; as those who are called , Gen 10:18, are by the LXX. rendered , in the Vulgate, Aradii. This island was not far from the shore, and nearly opposite to Hamath. Blaney. They heard evil tidings Tidings of the approach of a hostile army; they are faint-hearted Their courage fails them. Their sorrow is on the sea Or, as on the sea, namely, when a storm arises and the sea is tempestuous. Houbigant reads, They fluctuate as the sea; they cannot be at rest: compare Isa 57:20-21. But Blaney renders , They are melted into a sea of solicitude: observing, This is a literal translation of the text; and appears to me preferable in sense to any of the interpretations I have hitherto met with.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 49:23-27. Damascus.The prophecy refers to the Aramans; Hamath, 110 miles N. of Damascus, and Arpad, 95 m. N. of Hamath, never belonged to the Damascene kingdom. They were absorbed into the Assyrian empire c. 720 B.C.; cf. Isa 10:9. There is no mention of these cities in the list of foreign prophecies, Jer 25:18 ff. The prophecy announces the invasion of certain Araman cities in conventional terms drawn from other prophecies.
Jer 49:23. Cf. Isa 57:20; read, after tidings, partly with LXX, they surge as the sea; they are anxious and cannot be quiet.
Jer 49:24. Cf. Jer 6:24.
Jer 49:25. Spoken by the inhabitants; omit the negative; cf. Isa 32:13.
Jer 49:26 as Jer 50:30; therefore has no point here.
Jer 49:27. Cf. Amo 1:4.
Fuente: Peake’s Commentary on the Bible
49:23 Concerning {y} Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.
(y) Which was the chief city of Syria, by which he means the whole country.
Fuente: Geneva Bible Notes
F. The oracle against Damascus 49:23-27
Perhaps this oracle is shorter because Damascus had not had the history of contact with Judah, in recent years, that the other nations mentioned in these oracles did. However, the books of Samuel, Kings, and Chronicles document incessant hostilities between the Arameans and Israel and Judah-earlier in history. Damascus was the capital of Aram, and the leader of a coalition of Aramean city-states (cf. Isa 7:8). It stood about 150 miles north-northeast of Jerusalem.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Hamath, 110 miles north of Damascus, and Arpad, 95 miles north of Hamath, were allied city-states that would hear disheartening and shameful news. The sea may have been some local body of water or some local symbol that Jeremiah used as a figure of disquietude. [Note: Feinberg, "Jeremiah," p. 669.] The lovely Pharpar River flowed through the city (cf. 2Ki 5:12).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XXII
DAMASCUS
Jer 49:23-27
“I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad.”- Jer 49:27
WE are a little surprised to meet with a prophecy of Jeremiah concerning Damascus and the palaces of Benhadad. The names carry our minds back for more than a couple of centuries. During Elishas ministry Damascus and Samaria were engaged in their long, fierce duel for the supremacy over Syria and Palestine. In the reign of Ahaz these ancient rivals combined to attack Judah, so that Isaiah is keenly interested in Damascus and its fortunes. But about B.C. 745, about a hundred and fifty years before Jeremiahs time, the Assyrian king Tiglath-Pileser {2Ki 16:9} overthrew the Syrian kingdom and carried its people into captivity. We know from Ezekiel, {Eze 28:18} what we might have surmised from the position and later history of Damascus, that this ancient city continued a wealthy commercial centre; but Ezekiel has no oracle concerning Damascus, and the other documents of the period and of later times do not mention the capital of Benhadad. Its name does not even occur in Jeremiahs exhaustive list of the countries of his world in Jer 25:15-26. Religious interest in alien races depended on their political relations with Israel; when the latter ceased, the prophets had no word from Jehovah concerning foreign nations. Such considerations have suggested doubts as to the authenticity of this section, and it has been supposed that it may be a late echo of Isaiahs utterances concerning Damascus.
We know, however, too little of the history of the period to warrant such a conclusion. Damascus would continue to exist as a tributary state, and might furnish auxiliary forces to the enemies of Judah or join with her to conspire against Babylon, and would in either case attract Jeremiahs attention. Moreover, in ancient as in modern times, commerce played its part in international politics. Doubtless slaves were part of the merchandise of Damascus, just as they were among the wares of the Apocalyptic Babylon. Joel {Joe 3:4} denounces Tyre and Zidon for selling Jews to the Greeks, and the Damascenes may have served as slave agents to Nebuchadnezzar and his captains, and thus provoked the resentment of patriot Jews. So many picturesque and romantic associations cluster around Damascus, that this section of Jeremiah almost strikes a jarring note. We love to think of this fairest of Oriental cities, “half as old as time,” as the “Eye of the East” which Mohammed refused to enter-because “Man,” he said, “can have but one paradise, and my paradise is fixed above”-and as the capital of Noureddin and his still more famous successor Saladin. And so we regret that, when it emerges from the obscurity of centuries into the light of Biblical narrative, the brief reference should suggest a disaster such as it endured in later days at the hands of the treacherous and ruthless Tamerlane.
“Damascus hath grown feeble:
She turneth herself to flee:
Trembling hath seized on her.
How is the city of praise forsaken,
The city of joy!
Her young men shall fall in the streets
All the warriors shall be put to silence in that day.”
We are moved to sympathy with the feelings of Hamath and Arpad, when they heard the evil tidings, and were filled with sorrow, “like the sea that cannot rest.”
Yet even here this most uncompromising of prophets may teach us, after his fashion, wholesome though perhaps unwelcome truths. We are reminded how often the mystic glamour of romance has served to veil cruelty and corruption, and how little picturesque scenery and interesting associations can do of themselves to promote a noble life. Feudal castles, with their massive grandeur, were the strongholds of avarice and cruelty; and ancient abbeys which, even in decay, are like a dream of fairyland, were sometimes the home of abominable corruption.