Section XI Oracles Against Foreign Nations
Jeremiah 46:1—51:64
According to 1:5, Jeremiah was ordained a prophet to the nations. His first duty was to “the covenant people,” but the prophet's sense of obligation to the other nations is evident in the book. This was quite characteristic of a Hebrew prophet and especially those which influenced the destinies of the house of Jacob (cf. Amos 1:3—2:3; Isaiah 13—23; Ezekiel 25—32; etc.).
In the Septuagint the nine oracles of this section are inserted after 25:13, where, in some respects, they fit better than they do here. However, when inserted there, they disrupt the sequence of thought. Consequently their present position is to be preferred (cf. comments on c. 25). The fact that these oracles have been moved about as a self-contained block of material lends some weight to the view that, at one time, they were a separate collection of Jeremiah's writings.
Jeremiah believed that it was the Lord who had created the world and man. It was the Lord who controlled the destinies of nations and guided the affairs of earth. Therefore Jehovah was the Lord of all nations.
Verse 1 serves as a heading for all the oracles in this section. It also identifies the material as the word of the Lord to the Gentile nations of that day, and Jeremiah is identified as God's agent in its delivery. The claim of divine authority rests on this material in the same fashion as on the other portions of the book.1
B. ORACLE AGAINST EGYPT, 46:2-28
1. Egypt and God at Carchemish (46:2-12)
Verse 2 informs the reader that this oracle is about Pharaohnecho's defeat at the battle of Carchemish, at the hands of Nebuchadnezzar, and dates it in the fourth year of Jehoiakim … king of Judah, or about 605 B.C. Keenly aware of international politics, Jeremiah evidently sensed the importance of this battle in the history of the Near East. It proved to be one of the most decisive conflicts of ancient times. Jeremiah, of course, was concerned with its import for the purpose and plans of God, and saw it as a day of the Lord (10). Here two of the world's great powers battled for the mastery, but it was God who made the difference in the outcome.
The oracle is in poetic form and is made up of two strophes comprising vv. 3-6 and 7-12. In the first strophe one views the scene on the eve of the battle and feels the thrill of excitement and expectancy that vibrates through the Egyptian camp. Order ye buckler and shield, and draw near to battle (3). Harness the horses … put on the brigandines (4; breastplates or armor). One can almost feel the rush of men and horses as the two armies collide. Then the scene changes to horror and dismay as the panic-stricken Egyptians give way. Their mighty ones are beaten down (5) and there is none to help. There is terror on every side. They do not even look back, so great is their desire to flee. But they are not swift enough; they stumble, and fall (6) in the north country by the … Euphrates.
In the second strophe the same event is pictured but from a different angle. The Egyptian army under Pharaoh-necho is likened to the surging Nile in flood stage (8), roaring, moving, leaping, covering the whole earth as it presses on toward Carchemish. At last the foe is sighted. There is the shout of battle, Come up, ye horses; and rage, ye chariots (9). Egypt's mercenary soldiers are seen advancing to the fray, Ethiopians, Libyans, and Lydians,2 wielding their weapons of war. But again consternation reigns in the ranks of the Egyptians. This time, however, it is God who directs affairs. It is His day, and He avenges himself on his adversaries (10). The Lord … of hosts hath a sacrifice … by the river Euphrates and the Egyptians are the sacrificial victims. It is a sad day for Pharaoh-necho. The retreating cry of this proud nation filled the land (12), and her shame is evident to all nations. Even though she should go up to Gilead (11) for healing “balm” (8:22), her wound is incurable. Mighty Egypt has fallen. She has lost her bid to dominate the nations of the world. But God, not Nebuchadnezzar, is the effective cause of her downfall.
2. The Aftermath of Carchemish (46:13-26)
This poem has a heading of its own (13), and was written sometime after the preceding one. In this oracle Jeremiah evaluates the military position of Egypt after the battle of Carchemish. The utter rout of the Egyptian armies “has left Egypt open to later invasion.”3 Jeremiah's opening cry is to alert the border towns (see map 3), Migdol … Noph … Tahpanhes (14), to their danger. At the same time Jeremiah indicates that the men of these cities stand hopeless before the foe. It is possible that Nebuchadnezzar had already appeared (605-604 B.C.) on the Philistine plain, threatening “the gates of Egypt.”
Verse 15 is better read as in ASV, “Why are thy strong ones4 swept away [ht., prostrated]? they stood not, because Jehovah did drive them” [lit., thrust them down]. If the singular, “strong one,” is used, the reference could be to Pharaohnecho; and v. 17 can be read to support this view. God has thrust Pharaoh down, and Egypt's chance for conquest is a thing of the past. Even Pharaoh's own people call him “Big noise—who missed his chance,”5 i.e., the one who let his hour of opportunity go by. Verse 16 is obscure, but probably contains the words of the mercenary soldiers of Pharaoh, who, beaten by the foe, say to each other, Let us go again to our own people.
Jeremiah now predicts the sure coming of a conqueror, who will loom as high above the king of Egypt as Tabor and Carmel (18) tower above the hills of Palestine. It is evident from v. 26 that he is referring to Nebuchadnezzar. His coming is so certain that the inhabitants of Egypt are instructed to prepare for exile, for their capital city, Noph (Memphis), will be laid waste (19).
The plight of Egypt is further emphasized by the use of several figures. She is compared to a beautiful heifer (20), feeding in luxuriant grass, who suddenly finds herself pained and fleeing from the sting of a tiny gadfly (the meaning of the Heb. term translated destruction) from the north. Another figure likens her hired men (mercenary soldiers) to fat young bulls, untrained and clumsy, who have no taste for real war, so they melt away before the enemy (21). Verses 22 and 23 are obscure, but they seem to say that Egypt's fleeing armies are like hissing serpents that slither away before the woodsmen. They can only emit a hiss of defiance as they wriggle back to their holes.
On the other hand, the hosts of Babylon will demolish the cities of Egypt like an army of woodcutters clearing a forest (23). In fact, the foe from the north (24) will come like an army of grasshoppers (23), too numerous to count. Even Upper Egypt with her famous capital of No (25; Thebes) will fall into the hands of Nebuchadnezzar (26) along with Pharaoh, and everyone who depended on the wisdom of that unfortunate monarch.
3. The Salvation of Israel (46:27-28)
These verses must be seen in relation to the above oracles against Egypt. The prophet could not think of the defeat of Egypt without reflecting on the salvation of Israel (27). Although he speaks of punishment, it will be in a measure (28) just and fair. Israel's salvation is so certain of accomplishment that the prophet speaks of it as though it had already happened. These verses are also found in 30:10-11, where they fit the context better than they do here. See comments there.
C. ORACLES AGAINST THE PHILISTINES, 47:1-7
God warned the Philistines through Jeremiah that a terrible scourge from the north (2) was bearing down upon them. According to v. 1 the oracle was given to Jeremiah before … Pharaoh smote Gaza. Just which Pharaoh is meant is uncertain, and the particular occasion when Gaza was captured is not clear. Scholars have speculated6 but have found no definite solution. The scourge from the north probably referred to the coming of Nebuchadnezzar and the armies of Babylon after the battle of Carchemish. The Babylonian Chronicle7 indicates that Nebuchadnezzar moved southward in pursuit of the fleeing Egyptians in 605-604 B.C. taking Philistine cities along the route (see map 2). Ashkelon (5) is specifically mentioned as having been taken and ravaged.
Jeremiah's vision includes several figures of speech. (a) Waters (2) are seen rising out of the north, ever increasing until they become an overflowing torrent, covering the whole land. Men … cry aloud and all the inhabitants wail because of the distress that has come upon them. (b) This overflowing flood can be discerned as a military host. There will be the sound of stamping hoofs, rushing … chariots, and rumbling … wheels (3). (c) Worn-out from fighting against such overwhelming odds, the fathers will not have strength to give thought to saving their own children. (d) The destruction will be so great that even Tyre and Sidon (4) will be affected. This seems rather strange, since Tyre and Sidon are Phoenician cities (see map 2), but apparently the two people were allies at this period of history. (e) The magnitude of the distress is revealed by the mention of baldness in Gaza (5) and “the cutting of flesh” in Ashkelon. Both were signs of deep mourning. (f) A cry for mercy is addressed to the sword of the Lord (6) by the people of Philistia. How long will it be ere thou be quiet? put up thyself into thy scabbard. Men often seek for God to sheath His sword so they can go on unchecked in their evil ways. (g) The prophet answers their question with a query of his own, How can it be quiet, seeing the Lord hath given it a charge? (7) The answer is that it cannot be sheathed until its work is done, for the sword of the Lord is the righteousness of God. Sin cannot go unpunished. Justice must be done. Right must be established. All nations, not only Israel, must learn to obey the moral law of God. Not only must the Egyptians drink of the wine cup of God's wrath, but the Philistines find the cup pressed to their lips also (25:15-20). Caphtor (4) is referred to in Amos 9:7 as the homeland of the Philistines. It probably means the island of Crete (Ezek. 25:15-16).
D. ORACLE AGAINST MOAB, 48:1-47
Among the oracles found in cc. 46—49, this prophecy is unique because of its length, its large number of place names, and its similarities to other portions of scripture.8 Because of its similarities to portions of Isaiah,9 some scholars have insisted that it does not belong to Jeremiah.10 That it has parallels to other scriptures cannot be denied. However, it would appear that, in this instance, Jeremiah gathered up into a new whole the utterances concerning Moab made by earlier prophets as far back as Balaam. He reaffirms these predictions in his own fashion, adding to them ideas of his own. This should not be thought strange, since he was well acquainted with Hebrew history, and was familiar with the utterances of his predecessors in the prophetic office. It is probable that Isaiah's prophecies concerning Moab were especially strong in his mind at the moment and that they fitted his mood and cast of thought. He used them because they reflected his own understanding of what was to take place in the Moabite nation.
1. The Consequences of Misplaced Trust (48:1-10)
The prophecy starts out with a description of the destruction that is coming upon Moab (see map 2) from the God of Israel. The land will be invaded by an unnamed foe whom the Lord will send. The cities will be broken down, Nebo (not the mountain), Kiriathaim, Misgab (1), and their inhabitants will flee in consternation, weeping (5) as they go along. The going up of Luhith and the going down of Horonaim would be the roads ascending to and descending from these cities. Verse 6 has been translated as a warning: “Flee! Save yourselves! Be like a wild ass in the desert!” (RSV) Even the god Chemosh (7) will be carried into captivity along with the priests who served him. No city shall escape: the valley also shall perish, and the plain shall be destroyed (8). The destruction will be so complete that if Moab were to escape she would need the wings of a bird (9). All of this will happen because thou hast trusted in thy works11 and in thy treasures (7) instead of trusting in the Lord. Furthermore, the wickedness of Moab is so great that a curse is pronounced upon any invader who is negligent in doing the Lord's work of destruction, or who keeps back his sword from blood (10).
2. The Calamity of Undisciplined Living (48:11-17)
Moab was famous for its vineyards, and the prophet seems to have had wine and the wine jar in mind as he prophesied. The lot of the people of Moab had been an easy one; he hath not been emptied from vessel to vessel (11). The country, at times, had been invaded and put under tribute, but their cities had not been demolished, nor had the people gone into captivity. So Moab had settled down to a life of undisciplined ease. The prophet compared her to wine settled on his lees. Inferior wine when it sits too long undisturbed tends to take on the taste and scent of the lees (dregs) and thus develops a bitter taste. This was the case with Moab. Indolence and lack of hardship had brought a great deterioration in the moral fabric of the nation.
The prophet sees that this easy life is going to be disturbed. Moab's day of judgment is coming, “I shall send to him tilters who will tilt him, and empty his vessels, and break his jars in pieces” (12, RSV). Moab will collapse when a real emergency arises. When this hour arrives, Moab will be ashamed of Chemosh, his god, just as the house of Israel was ashamed of Beth-el (13; i.e., the golden calf at Bethel). Both were mere idols made by the hands of men, and could not help their people. Israel had already gone into captivity, and Moab was soon to experience the same fate. The Moabites had said of themselves, We are mighty and strong men for the war (14), but alas, undisciplined living had taken its toll, and Moab is spoiled (15); his choice young men have gone down in terrible defeat. His friends are encouraged to lament for him, for the mighty scepter—the staff of his sovereignty is broken (17).
3. Disaster Strikes (48:18-28)
The spoiler of Moab (18) has done his deadly work. The nation's inhabitants are toppled from their place of glory and sit in ignominy and shame. Moab's mightiest fortresses are destroyed, and when the fleeing inhabitants are asked by the people of Aroer (19) what has happened, they cry, Moab is confounded; for it is broken down (20). The people are called upon to lament, howl and cry, for city after city has been taken until not one remains.12 Consequently his horn (the symbol of power) is cut off and his arm (symbol of authority) is broken (25).13 All this has happened because Moab has magnified himself against the Lord (26). Moab's arrogant attitude toward Israel has come home to him. He who skipped for joy (27) at Israel's fate has himself become a derision. His inhabitants are urged to flee like a mourning dove to the rocks and holes in the mountains (28), for utter catastrophe has struck the nation!
4. A Lament for a Proud Moab That Has Fallen (48:29-39)
Moab's pride had been the most hateful thing about him. Using Isaiah's prophecy (Isa. 16:6-14) as the basis of his remarks, Jeremiah piles word upon word to describe the arrogance and haughty pride (29) of this nation. A hypersensitive spirit, with outbursts of wrath (30) and the telling of lies, are always characteristic of a proud heart. RSV interprets 30:
I know his insolence, says the Lord;
his boasts are false,
his deeds are false.
In v. 31, the prophet takes up what seems to be a personal lament for this nation. It seems rather strange that Jeremiah would wail over the downfall of an enemy of Israel, yet it is as Raschi says, “The prophets of Israel differ from the heathen prophets like Balaam in this, they lay to heart the distress which they announce to the nations.”14 So it is not unreasonable to suppose that the I in vv. 31-32 is that of Jeremiah. Somehow the tender heart of the man from Anathoth weeps over the men of Moab. He continues to describe the lamentable conditions that will exist there: the vineyards that had been famous for their choice quality are hopelessly ruined; the orchards are stripped bare; weeping and crying are heard throughout the land; joy and gladness (33) have ceased. The desolation is so great that sacrifice will no longer be offered at the shrines, nor will incense be burned to the gods (35). In fact, the gods have been taken captive and there are no priests to offer sacrifice (7). The whole land is in a state of mourning; baldness appears everywhere; beards are clipped (37), and people have gashed themselves, to show the intensity of their grief. Wails come from the house tops (38), as well as from the streets. They lament over Moab crying, “How it is broken! How they wail! How Moab has turned his back in shame!” (39, RSV)
5. There Is No Escape from Judgment (48:40-47)
In the prophet's vision the conqueror of Moab is likened to an eagle (40) for swiftness and wingspread. The figure of an eagle is a favorite description of a victorious leader. It apparently refers to Nebuchadnezzar here, who, according to Josephus, destroyed Moab, Ammon, and the neighboring peoples in 582-581.15 His strength is deadly, Kerioth is taken, and the strong holds are surprised (41). The hearts of Moab's mightiest warriors will be terror-stricken as a woman in her birth pangs. The entire land will be destroyed (42), and eventually the nation of Moab will be no more. This will happen because Moab was too arrogant and proud to serve the God of Israel, and magnified himself against the Lord.
There will be no escape from the dread conqueror. He who flees because of terror will fall into the pit (44), and he who gets out of the pit will fall into a snare. There will be no place to hide. The first part of 45 may be read
In the shadow of Heshbon
fugitives stop without strength (RSV).
Heshbon, although a strong city, can offer no protection for the weary fugitives, for a fire will go forth out of Heshbon (45) as in the days of Sihon, king of the Amorites (Num. 21:28-30), and will devour those who seek refuge there. The corner of Moab is better “the brow of Moab” (Smith-Goodspeed). The prophet seems to be saying that all the ancient predictions concerning Moab, even Balaam's prophecy, will find fulfillment in the coming destruction.16 The sons and the daughters of the people who worshipped the idol Chemosh (46) instead of the living God will go into exile. However, after the fires of discipline have done their work, there is some hope of a day of restoration for Moab (47).
E. ORACLE AGAINST AMMON, 49:1-6
This denunciatory oracle against the Ammonites (see map 2) can be viewed from three standpoints: (1) the things of which the Ammonites are guilty, (2) the punishment that will be meted out to them by God, (3) explanations concerning the text.
The Ammonites were guilty because (a) they had been crooked and treacherous in their dealings, and (b) they trusted in material things instead of the Lord. Concerning their treachery, they had occupied Hebrew territory by might and not by right. God questions them, Hath Israel no sons … no heir? (1) Then why did Ammon take over the land of Gad when that tribe had to go into exile (734 B.C. to Assyria) ? This had been Amnion's disposition all along. Other incidents bear this out.17 Then on the matter of misplaced trust, the Ammonites boasted in their fertile valleys and flowing streams, their fortified cities, and their treasures of fruit and grain, saying, “Who can attack me?”18 The Ammonites have deceived themselves into thinking that they are safe, but there is no security outside the God of Israel.
The punishment that Jeremiah predicted will fall upon Ammon involves: (a) the loss of the territory taken from Israel, which will be restored to the tribes of Jacob (2); (b) an unnamed foe will invade the land, and Rabbah, the capital, and all her daughters (cities) shall be burned with fire; (c) utter confusion will reign in the land, as the people, girded with sackcloth … run to and fro among the hedges (3), lamenting with uncontrollable grief; (d) Milcom (see next paragraph), the god of the Ammonites, will be taken into exile, along with his priests and princes (3)—the poor idol is really more helpless than the people; (e) there will be no help for the Ammonite fugitives, for the terror-stricken people will be driven away to captivity in such haste that there will be no one to care for the stragglers (5). Still, at some future time the fortunes of Ammon will be restored (6).
Several things may be observed concerning the text. The city of Heshbon is addressed (3), although it belongs to Moab rather than to Ammon. However, it was on the border between the nations, and invasion may have struck Ammon first. Besides the two peoples were kinsmen, being descendants of Lot (Gen. 19:37-38). The mention of Ai is difficult, for no city of that name is known east of the Jordan River. RSV has followed the Septuagint, the Syriac, and the Vulgate in translating the word king (1, 3) as “Milcom,” the chief god of the Ammonites. Although there are difficulties, this seems to be the better course.19 Rabbah (3) is today the modern city of Amman, capital of Jordan.
F. ORACLE AGAINST EDOM, 49:7-22
In this oracle against Edom (see map 2), Jeremiah follows the same pattern as that found in his oracle against Moab (48: 1-47). Using his own ideas and insights as a framework, he gathers up into a new whole some thoughts from earlier prophets. Jeremiah especially draws upon Obadiah20 at certain points in his prophecy (vv. 9-10 are parallel to Obad. 5-6). Jeremiah was certainly familiar with the writings of his predecessors, so it would not be unusual if something of the flavor of their thinking crept into his own writings.
Edom was the traditional enemy of Israel. Although closely tied by blood, yet since the days of Esau and Jacob a feud had raged between these two peoples. Some of the bitterest language in the Old Testament involves the feelings between the descendants of the two men.
1. The Announcement of Edom's Coming Doom (49:7-13)
In a bold but subtle manner God announced the doom of Edom by chiding her concerning the vaunted wisdom (7) of Teman, a district in the north of Edom (cf. Job 2:11; Amos 1:12). He implies that the mightiest wisdom of man is useless in the face of the judgment of God. He then reveals the approaching doom of Edom by appealing to her neighbors, the Dedanites,21 to flee (8) to “some impenetrable retreat, lest they be overwhelmed by the blast of judgment that is to sweep over Edom.”22 God further makes known His intentions by the thoroughness of His judgments. He will strip Esau (10, Edom) bare; and since Edom will be unable to hide himself, he will be plundered of his treasures. The men of the nation will perish in battle, and the Lord, whom the Edomites have hated so intensely, will be the only One left to look after their fatherless children and widows (11).23 In this manner, Edom must drink of the cup (12) of the wine of God's wrath (25:15-26). If God's own children, whom He would ordinarily spare, must drink, certainly Edom cannot go unpunished. This will include the destruction of Bozrah (see map 2), the capital of Edom, and the other cities of Edom which are destined to be perpetual wastes (13).
2. The Occasion of Edom's Doom (49:14-16)
Jeremiah now confirms Obadiah's vision concerning Edom, by using the language of the other prophet almost verbatim (Obad. 1-4). However, Jeremiah introduces some changes that are consistent with his own immediate situation. The doom of Edom is occasioned by the action of God. God takes the initiative, and sends messengers among the heathen (14) to summon them to battle against Edom. They are invited to the spoil because God has decreed that Edom shall be the least among the nations (15). The reason for God's decision is Edom herself, Thy terribleness, i.e., the terror you inspire, hath deceived thee (16). Edom had been misled by the reputation she had gained as being invincible. Already proud, her vanity now knew no bounds. Since her city was built high in the clefts of the mountain gorge, and was easily defended, Edom was confident that no invasion could be successful against her. God now pierced her arrogant and haughty spirit, by declaring, Though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence. Thus Edom's pride and overconfidence became the occasion for her downfall.
3. The Fall of Edom (49:17-22)
There is no promise of restoration for Edom such as is found in the oracles against Moab and Ammon. The execution of God's judgment against Edom will be so thorough that the people who pass by will hiss (whistle) in astonishment at the desolation (17). Edom's destruction will remind men of Sodom and Gomorrah because it will become a waste, where no man can dwell (18).
The invader whom God will send against Edom is compared to a lion (19) that comes from the swelling (jungle) of the Jordan to pounce upon a flock of sheep (50:44). He will attack the Edomites and put them to flight. No shepherd (ruler) can stand before him, for God has formulated plans to bring Edom down from his high place with a terrible crash. The sound of his fall (21) will shake the earth, and the wail that will arise from Edom will be heard at the Red Sea. Edom's conqueror is also compared to an eagle, against whose strength of wing and swiftness of flight Edom's inaccessible heights offer no barrier. When he spreads his wings against Bozrah, the warriors of Edom turn pale and faint away like a woman in her pangs (22).
The last part of 20 may be read: “Even the youngest of the flock shall be dragged away, and their fold shall be shocked at their fate” (Smith-Goodspeed).
G. ORACLE AGAINST DAMASCUS, 49:23-27
The reference to Damascus (23) more likely means the kingdom of Aram (Syria), of which Damascus was the capital, and Hamath and Arpad were two chief cities (see maps 1 and 2). Although Damascus (Syria) is not mentioned in c. 25, it is unthinkable that, in a judgment in which all nations are compelled to drink of the cup of God's wrath, Syria would be exempt. Syria before its fall in 732 B.C. had been a thorn in the side of the Northern Kingdom at numerous times (I Kings 15:18-21; 20: 1-21; 22:3; II Kings 5:2; etc.), and gave Judah much difficulty at least on one occasion (II Kings 16:5-6; Isa. 7:1-16).
The oracle describes the consternation that takes place in Hamath (110 miles north of Damascus) and Arpad (95 miles north of Hamath) when the tidings of the fall of Damascus comes to them: “They melt in fear, they are troubled like the sea which cannot be quiet” (23, RSV).24 Damascus, the famous city, beautiful for location, wealthy and richly supplied with the good things of life, has become feeble (24). Paralyzed by fear, and bowed in sorrow, she stands helpless before the foe. Verse 25 is an exclamation of sadness: “How the renowned city is forsaken, the city of My joy!” (Berk). Her warriors have fallen and her young men (26) have died in the streets of the city (50:30). The ruthless invader goes unnamed, but that does not matter, for it is God who has brought about her destruction. Thus Damascus drinks of the cup. Ben-hadad (27) was the name of several kings of Damascus (I Kings 15:18-20; II Kings 13:24).
H. ORACLE AGAINST KEDAR AND HAZOR, 49:28-33.
Apparently these two peoples represent the Arabian tribes residing in the desert to the east of Palestine. Kedar and Hazor are not mentioned in c. 25, but they are probably represented there under the names of “Dedan, Tema, Buz, and all who cut the corners of their hair” (25:23, RSV). In this oracle God summons Nebuchadnezzar (28) to smite the “people of the east” (RSV).
Kedar (Gen. 25:13) seems to have been a nomadic tribe of the family of Ishmael, noted for its skill with the bow (Isa. 21: 16-17). The tribe is mentioned by Jeremiah (2:10) and also by Ezekiel (27:21). Nebuchadnezzar is urged to plunder their tents, and to seize their flocks, curtains (tent hangings), and camels as spoil (29).
There are several Hazors mentioned in the OT, but the Hazor here seems to represent a seminomadic people residing in the desert, and very much like the people of Kedar. The people are wealthy (31), they possess a multitude of cattle (32), and their villages have no gates or bars. They dwell at ease, and the men cut the corners of their hair (see comments on 9:26). Nebuchadnezzar is assured of much booty if he attacks them. The inhabitants (30) are urged by the prophet to flee swiftly and hide themselves securely from the Babylonian scourge. As for Hazor, it will become uninhabited—a dwelling for dragons (jackals), and a desolation for ever (33).
I. ORACLE AGAINST ELAM, 49:34-39
Elam was located in the hill country east of Babylon and north of the Persian Gulf. Its capital was Susa (or Shushan; see map 1), and the country had had a long history reaching back to the earliest times.25 In frequent conflict with Assyria, it had been conquered by Ashurbanipal cir. 640 B.C.,26 but had apparently regained its independence after the fall of the Assyrian empire. There are indications that Elam gave the Babylonian empire serious trouble, and that Nebuchadnezzar had to subdue the nation cir. 596-595 B.C.27 The details of Elamite history are obscure but there is ample evidence that she lived on as a political entity for many years.28
What provoked Jeremiah to deliver this oracle against Elam? There is no knowledge of a Jewish-Elamite contact of any sort at this time. It must be that the Jewish exiles, as they arrived in Babylon, learned that Elam was giving Nebuchadnezzar considerable trouble, and seized upon the hope that Babylon might be overthrown by the Elamites. When this information reached Jeremiah in the beginning years of the reign of Zedekiah (34), he wrote the oracle to dispel this false hope.
The main ideas of the oracle are: (a) The Lord will bring evil (37) upon the Elamites; I will set my throne in Elam (38), i.e., God will judge them. (b) Destruction will come upon this people from the four quarters of heaven (36), but the details are not known. (c) The Elamites will be no match for the foe, and will flee in terror before the enemy. (d) Their great skill as archers, for which they were famous (Isa. 22:6), will not deliver them now: I will break the bow of Elam (35), saith the Lord. (e) As they flee before the enemy, the sword shall consume them (37). (f) They will be scattered to the four winds of heaven among all nations. (g) But in the latter days (39) the nation will be restored.
J. ORACLE AGAINST BABYLON, 50:1—51:64
In the light of 25:12, 26, it is fitting that Jeremiah's prophecies against foreign nations should conclude with an oracle against Babylon. Also, it is not surprising to find that it is the longest of the oracles, and one that is filled with a great deal of emotion. Since Babylon exerted such an influence on the life and destiny of Judah, this oracle would naturally require more than ordinary attention.
The material in these chapters is put together in a rather unusual fashion. The oracle is made up of a series of poems. Between some of the poems there are prose sections. This makes it difficult to arrange the material in logical order.29 The dominant theme is the imminent overthrow of Babylon and the early restoration of Israel. There is no progression in the theme, but a recurrence of the same note again and again.
Jeremiah's authorship of this oracle has been contested. That there is a decided difference from earlier sections of Jeremiah in time, viewpoint, and attitude cannot be denied. There seems no compelling reason, however, why these words could not have come from the pen of the prophet. Edward J. Young proposes to solve the problem by suggesting that Jeremiah wrote a first draft (or the original nucleus) of the oracle in the fourth year of Zedekiah. He then sent a copy to Babylon by Seraiah precisely as recorded in 51:59-61. Later on, however, in Egypt, after the Temple had been destroyed and the nation had gone into exile, Jeremiah expanded that original nucleus to its present state.30
1. Babylon's Doom and Israel's Restoration (50:1—51:58)
As noted above, the material in these two chapters is not organized in a logical fashion. The most noticeable feature is an alternation between Babylon and Israel, indicated below by the letters B and I. Following almost every message of doom for Babylon there is an encouraging word for the exiles of Israel.
Verse 1 serves as a title for the two chapters. It declares that what follows is the word of the Lord concerning Babylon, as given through Jeremiah the prophet.
B—(50:2-3). Babylon is taken (2). This news is to be published to the nations. To set up a standard would be to post an announcement or fly a victor's emblem. In the prophet's vision the deed is as good as done. An enemy out of the north (3) has captured the city. The gods of Chaldea (Bel [lord] came to be identified with Merodach [Marduk], the chief god of Babylon) are destroyed. Babylonian religion is thrown into confusion.
I—(50:4-10). In that time … Israel … and … Judah … shall go, and seek the Lord (4). God's people will repent, and will, therefore, have a chance to escape from exile. They shall turn their faces toward Zion, and in humbleness of heart desire a renewal of the covenant (5). My people hath been lost sheep (6). Their shepherds (leaders) had led them astray. The nations devoured them greedily, saying, “We are not guilty, for they have sinned against the Lord” (7, RSV). Israel must flee from the midst of Babylon (8), for the Lord is bringing a company of nations (9) against Babylon, and she shall be plundered, and all of Chaldea (10) will be spoiled. To be as the he goats before the flocks (8) would be to lead the way, to get out first. The Berkeley Version clarifies 9 thus: “Their arrows are like an expert warrior who returns not empty-handed.”
B—(50:11-16). Her foundations are fallen, her walls are thrown down (15). Although Babylon has been the first among the nations, she will now be Undermost (12). She rejoiced (11) with glee at the fall of Judah, but men will be astonished (13) at her own destruction. God calls for the nations to array themselves against her, for she has sinned against the Lord (14). When Babylon is laid waste, the exiles from all nations will flee every one to his own land (16).
I—(50:17-20). “I will restore Israel to his pasture” (19, RSV). Though they have been scattered like sheep (17), devoured by the king of Assyria, and gnawed like a bone by the king of Babylon, nevertheless the iniquity of Israel and Judah (20) will be pardoned and they will be restored to their native land. The kings will be punished, but God's people will be satisfied (19) abundantly.
B—(50:21-27). I have laid a snare for thee … O Babylon (24). Merathaim (21, double rebellion) and Pekod (punishment) are synonyms31 for Babylon. The words suggest the crime of which she is guilty, and the judgment that is coming upon her. The hammer of the whole earth is broken (23), for Babylon the great is caught (24) in the snare of the Lord. God's armoury (25) is open and the weapons of his indignation are brought forth, for the time of Babylon's punishment has come!
I—(50:28). There is a voice … in Zion. Those who have escaped from a burning, falling Babylon declare in Jerusalem that the desecration of the temple has been avenged. God has not forgotten His people.
B—(50:29-32). Recompense her according to her work (29). Because Babylon has been proud against the Lord, the warriors of the nations are called to surround the city so that none may escape. The … proud shall stumble and fall (32), and there will be none to raise him up. Babylon's day of recompense has come (31).
I—(50:33-34). Their Redeemer is strong (34). Although enemies of Israel and Judah have oppressed (33) them greatly, and refused to let them go, yet the Lord of hosts will deliver them with a strong arm. He will give them rest, but disquiet to their enemies.
B—(50:35-38). A sword is upon the Chaldeans (35). The sword of the Lord is upon the people of Babylon: princes … wise men … liars (36; diviners); and they shall dote (be fools). The sword is upon their horses, and … chariots (37). Mingled people would be foreign troops. Their mighty warriors shall become like women. Babylon's treasures will be taken, and a drought (38) shall plague her land, because the people “are mad over idols” (RSV). Babylon shall become the home of “wild beasts of the desert” (39, ASV). No man shall abide there (40). Babylon will become as desolate as Sodom and Gomorrah. From the north (41) shall come a fierce people and many kings “from the remote corners of the earth” (Berk.). The sound of their coming is like the roar of the sea (42). At the sound, anguish shall take hold of the king of Babylon (43). Her conqueror will burst upon the land like a lion leaping in the midst of a flock—a lion from the swelling (jungle) of Jordan (44) comes. The earth will be moved at the noise of the taking of Babylon (46). A shepherd (44) would be a leader of a nation. On the last part of 45 see comments on 49:20.
B—(51:1-14). Babylon's destroyer (51:1-5) will be like a wind (1) that winnows the chaff from the grain and like archers whose arrows pierce the strongest brigandine (3, armor). Chaldea will be winnowed (sifted) because of her sin against the Holy One of Israel, but Israel and Judah (5) are assured that God has not forsaken them. The golden cup is fallen (7-8). Babylon is taken. Flee … deliver every man his soul: be not cut off in her iniquity (6). Babylon is beyond healing—balm (8) will not help her. Israel's righteousness (10, vindication) is reflected in Babylon's destruction. O thou that dwellest upon many waters (Babylon in the midst of her rivers), thine end is come (13). The Lord has stirred up the kings of the Medes (11), for He has plans against Babylon.
I—(51:15-24). The Lord is the former (Creator) of all things (19). Men are stupid, and graven images are in error, for it is Israel's God who created the earth … established the world … and stretched out the heaven (15). He is a living God who guides the destinies of nations. God encourages His people by saying, “I will requite Babylon … before your very eyes” (24, RSV). Although God had used Babylon as His agent, my battle ax and weapons of war (20-23), yet God will requite him for the evil he has done to Zion (24).
B—(51:25-33). For God to address Babylon as a destroying mountain (25) seems strange. Babylon was built on a plain. The reference may be to Nebuchadnezzar's artificial mountains, waterfalls, and hanging gardens which he had built in Babylon. On the other hand, it may refer to Babylon's exalted position over the nations. In either case God said, I … will make thee a burnt mountain (25). God's command is, Prepare the nations against her (27). The figure at the end of 27 is, “Bring up horses like bristling locusts” (RSV). In the pupa stage the locust's wings are enveloped in hornlike projections on its back (Berk., fn.). Various people are called to organize themselves against Babylon: Ararat, Minni (ancient peoples living in Armenia), and Ashchenaz (unknown, but probably a neighboring people), and the kings of the Medes (28). The Medes are especially singled out, and seem to be the leaders of the attacking armies. As the assault is launched, messengers are sent to the king of Babylon (31) to tell him that his warriors have ceased fighting, the city is on fire (32), and the passages (the fords of the river as means of escape) are stopped. The day of God's vengeance has come!
I—(51:34-37). Here the cries of God's people are heard bewailing the distress and sorrow they have suffered at the hands of the king of Babylon. The violence (35) and bloodshed require satisfaction. God says, I will plead thy cause, and take vengeance for thee (36) by making Babylon (37) a heap of ruins.
B—(51:38-44). How is Sheshach (Babylon) taken! and how is the praise of the whole earth surprised! (41) God will prepare a feast for the Babylonians where they will roar … like lions (38) and go “beside themselves” in their orgy. They will fall into a drunken stupor from which they will never awake (Belshazzar's feast?). The first part of 39 may be read, “While they are inflamed I will prepare them a feast” (RSV). The stupefied soldiers will be slaughtered like animals, and the nation's sovereignty will be destroyed (39-40). Thus will Babylon's cities (43) be made desolate and Bel (44), her god, will be punished.
I—(51:45-51). My people, go ye out of the midst of her (45). Every man is urged to save his own soul. The day of Babylon's judgment (47) has come. When the slain of Israel (49) are avenged, even the heaven and the earth will sing (48). In this hour of destruction, let Jerusalem come into your mind (50). Those who escape from Babylon must never forget the shame that Zion has suffered because of the desecration of the Lord's house (51).
B—(51:52-58). The Lord hath spoiled Babylon (55). God's decrees have gone forth. The spoilers have come. Though Babylon should mount up to heaven (53), nothing can save the doomed city. Moffatt has rendered 55:
'Tis the Eternal battering down Babylon,
still the din of her city-life!
The enemy surge in like the roaring tides,
shouting aloud.
God has made her rulers and leaders drunk (57) so that they may not be able to defend the city. Instead, they will be slain in their drunkenness and will thus sleep a perpetual sleep (the sleep of death). Babylon's great walls will be thrown down, and all her glory will come to nought.
So ends the toil of nations, ends in smoke,
and pagans waste their pains (58, Moffatt).
2. Jeremiah's Words to Seraiah (51:59-64)
According to this passage Zedekiah the king of Judah (59) made an official visit to Babylon in the fourth year of his reign, about 594 B.C. There is no mention made of this visit elsewhere in the Scriptures. No reason is given for the trip, but many scholars have conjectured that Zedekiah went to Babylon to clear himself of the suspicion of revolt (27:2-11). The king's quiet prince (quartermaster; lit., prince of the resting place) was Seraiah the son of Neriah, apparently the brother of Baruch, Jeremiah's secretary.
Learning of the trip, Jeremiah seized the opportunity to enlist the help of Seraiah in carrying out a special mission. Jeremiah had written on a scroll a prophetic oracle announcing all the evil that should come upon Babylon (60). On arriving in Babylon (61), Seraiah was to read all these words of the prophecy. The message was probably for the Jewish exiles or their leaders and not read publicly. After a prayer (62), Seraiah was to bind a stone to the scroll and cast it into the midst of Euphrates (63). This was to symbolize the fate that awaited Babylon. As the scroll sank in the waters of the river, Seraiah was to say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her (64).
This was an act of faith on the part of Jeremiah. It proclaimed to the leaders of the Jewish exiles that their hated oppressor would not go unpunished. Thus by this symbolic action God's judgment against Babylon was “set in motion.”32 In God's own time His moral purposes in relation to both Babylon and the exiles would be achieved.