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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 49:7–22. His two-level outline is real structure in the source text, so it is rendered as structure.
The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will come to be reckoned with, and it is now at hand, and is foretold, not only for warning to them, but for comfort to the Israel of God, whose afflictions were very much aggravated by their triumphs over them and joy in their calamity, Psa 137:7. Many of the expressions used in this prophecy concerning Edom are borrowed from the prophecy of Obadiah, which is concerning Edom; for, all the prophets being inspired by one and the same Spirit, there must needs be a wonderful harmony and agreement in their predictions. Now here it is foretold,
I.That the country of Edom should be all wasted and made desolate, that the calamity of Esau should be brought upon him, the calamity he has deserved, and God has long designed him, for his old sins, Jer 49:8. The time is at hand when God will visit him, and call him to an account, and then they shall flee from the sword, turn back from the battle, and dwell deep in some close caverns, where they shall hide themselves. All they have shall be carried off by the conqueror; whereas grape-gatherers will leave some gleanings, and even thieves know when they have enough and will destroy no further, those that destroy them shall never be satiated, (Jer 49:9, Jer 49:10); they shall make Esau quite bare, shall strip the Edomites of all they have, shall find out ways and means to come at their most hidden treasure, shall discover even the secret places where they thought to secure their wealth, and rifle them, so that they shall none of them save their wealth, no, nor save themselves nor their children, that might be concealed in a little room: He shall not be able to hide himself, and his seed too is spoiled. His brethren the Moabites, and his neighbours the Philistines, whom he might have expected succours from, or at least shelter with, are spoiled as well as he and disabled to do him any service. And he is not, or there is not he, there is none to him, none left him, that may say what follows (Jer 49:11), Leave thy fatherless children, I will preserve them alive. When they are flying, or dying, there shall be none left, no relation, no friend, no, not so much as any parish officers to take care of their wives and children that they leave behind. Edom is not, he is cut off and gone; nor is there any to say, Leave me thy orphans. If the master of a family be cut off, or forced away, it is some comfort if he have a friend to leave his family with, whom he can confide in; but they shall have none such, for they shall all be involved in the same calamity. The Chaldee makes these to be the words of God to his people, distinguishing them from the Edomites in this calamity; and they read it, "But you, O house of Israel! you shall not leave your orphans; I will secure them, and let your widows rest on my word. Whatever becomes of the widows and fatherless of the Edomites, I will take care of yours." Note, it is an unspeakable comfort to the people of God, when they are dying, that they may leave their surviving relations with God, may, in faith, commit them to him and encourage them to trust in him; and, though they cannot promise themselves great things in the world for them, yet they may hope that he will preserve them alive, always, provided that they trust in him. Let the Edomites, for their part, count upon no other than to be made a desolation and a reproach; for the decree has gone forth; God hath sworn it by himself (Jer 49:13), that their cities shall be wasted, nay, they shall be perpetual wastes, they shall be made mean and despicable; they had made a mighty figure, but God will make them small among the heathen; and those that despised God's people shall themselves be despised among men (Jer 49:15, Oba 1:2), nay, they shall be made monstrous, and even a prodigy (Jer 49:17): Edom shall be such a desolation that every one who goes by shall be astonished; nay, worse yet, they shall be made a terror; Edom shall be made like Sodom and Gomorrah, none shall care for coming near the ruins of it, no man shall abide there (Jer 49:18), such a frightful place shall it be made.
II.That the instruments of this destruction should be very resolute and formidable.
They have their commission from God; he summons them into this service (Jer 49:14): I have heard a rumour, or report, from the Lord, heard it by the prophecy of Obadiah, heard it by a whisper to myself, that an ambassador, or herald, or messenger, is sent to the Gentiles, who are to lay Edom waste, saying, Gather you together, muster all the forces you can, and come against her; for (Jer 49:20) this is the counsel that he hath taken against Edom. The matter is settled, the decree has gone forth, and there is no resisting it. God has determined that Edom shall be laid waste, and then he that is to be employed in wasting it shall come swiftly and strongly. Nebuchadnezzar is he or whom it is here foretold,
1.That he shall come up like a lion, with fierceness and fury, like a lion enraged by the swelling of Jordan overflowing his banks, which forces him out of his covert by the water-side into the higher grounds, Jer 49:19. He shall come roaring, come to devour all that come in his way. He shall come against the habitation of the strong, the forts and castles; and I will cause him to come suddenly into the land (so the next words might well be read), so as to find them unprovided with necessaries for a defence; for I will look out a chosen man to appoint over her, to do this execution, a man fit for the purpose, one chosen out of the people; for when God has work to do he will find out the fittest instruments to be employed in doing it: "Who is like me for choosing the instruments, and spiriting them for the work? And who will appoint me the time? Who will challenge me, and fix a time and place to meet me? Who will join issue with me in battle? And, when I send a lion into the flock, who is that shepherd that can, or dare, stand before me, or against me, to oppose that lion, and think to rescue any of the flock?" Note, When God has work to do of any kind he will soon find those that are able to engage in it, and all the world cannot find those that are able to engage against it. Nay, if God will have Edom destroyed, and their peopled dislodged, there needs not a lion, a fierce lion to do it: Even the least of the flock shall draw them out (Jer 49:20); the meanest servant in Nebuchadnezzar's retinue, the weakest of all that follow his camp, shall draw them out for the slaughter, shall force them to flee, or to surrender, and make their habitations desolate with them. God can bring to pass the greatest works by instruments least likely. When the Chaldean army comes against the Edomites all hands shall be employed and the poorest soldier in it shall have a pluck at them.
2.Nebuchadnezzar shall come, not only like a lion, the king of beasts, but like an eagle, the king of birds (Jer 49:22): He shall fly as the eagle upon his prey, so swiftly, so strongly, shall clap his wings upon Bozrah, to secure it for himself (as before, Jer 48:40), and immediately the hearts of the mighty men shall fail them, for they shall see he is an enemy that it is in vain to struggle with.
III.That the Edomites' confidences should all fail them in the day of their distress.
1.They trusted to their wisdom, but that shall stand them in no stead. This is the first thing fastened upon in this prophecy against Edom, Jer 49:7. That nation used to be famous for wisdom, and their statesmen were thought to excel in politics; and yet now they shall take such wrong measures in all their counsels, and be so baffled in all their designs, that people shall ask, with wonder, What is the matter with the Edomites? Is wisdom no more in Teman? Have the wise men of the east country (Kg1 4:30) become fools? Are those at their wits' end that were thought to have the monopoly of prudence? Has counsel perished from the understanding men? It is so, when God is designing the ruin of a people; for whom he will destroy he infatuates. See Job 12:20. Has their wisdom vanished? Is it tired? (so some); is it worn out? (so others); has it become useless? so others. Yes, it will do them no service when God comes forth to contend with them.
2.They trusted to their strength, but neither shall that avail them, Jer 49:16. They had been a terror to all their neighbours; every body feared them and truckled to them, and this made them proud and conceited of themselves and their own strength, and very secure; because no neighbouring nation durst meddle with them, they thought no nation in the world durst. Their country was much of it mountainous, having many passes which they thought themselves able to make good against any invader; but this terribleness of theirs deceived them, and so did their imaginary inaccessibleness; they did not prove so strong as they were formidable, nor so safe as they were secure. High as they are, God will bring them down; for, as there is no wisdom, so there is no might against the Lord, See these expressions, Oba 1:3, Oba 1:4, Oba 1:8.
IV.That their destruction should be inevitable and very remarkable.
1.God hath determined it (Jer 49:12); he hath said it; nay (Jer 49:13), he hath sworn it, that the Edomites shall not go unpunished, but that they shall drink the cup of trembling, which is put into the hands of all their neighbours; even those whose judgment, or doom, was not to drink of the cup, who had not so well deserved it as they had done, nations that had not been such enemies to Israel as they had been, or Israel itself, that was God's peculiar people, and among whom there were many, very many, who kept his ordinances, upon which account they might have expected an exemption; and yet they had been made to drink of the bitter cup; and shall the Edomites think to pass it? No; they shall surely drink of it. Note, When God punishes the less guilty it is folly for the more guilty to promise themselves impunity; and when judgment begins at God's house it will reach the strangers.
2.All the world shall take notice of it (Jer 49:21): The earth is moved, and all the nations are put into a concern, at the noise of their fall; the news of it shall make them tremble. The noise of the outcry is heard to the Red Sea, which flowed upon the coasts of Edom. So loud shall be the shouts of the conquerors and the shrieks of the conquered, and such a mighty noise shall the news of this destruction of Idumea make in the nations, that is shall be heard among the ships that lie in the Red Sea to take in lading (Kg1 9:26), and then they shall carry the news of it to the remotest shore. Note, The fall of those who have affected to make a noise with their pomp and power will make so much the greater noise.
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Summary
Jeremiah 49:12 delivers a profound and unyielding declaration of divine judgment against Edom, a nation characterized by its persistent hostility and pride. Through the authoritative voice of the LORD, the prophet proclaims that if even those who might have seemed less deserving of severe punishment have already "assuredly drunken" the "cup" of divine wrath, then Edom, with its deep-seated antagonism toward God's people, will certainly not escape. The verse functions as a powerful rhetorical question followed by an emphatic, undeniable assertion, underscoring the absolute certainty, impartiality, and inescapable nature of God's justice, demonstrating that no nation or individual can evade the righteous consequences of their rebellion against the Almighty.
Context
Literary Context
Jeremiah 49 is situated within a significant prophetic block (chapters 46-51) dedicated to oracles against foreign nations. This section serves a crucial theological purpose, demonstrating God's universal sovereignty, proving that His authority extends far beyond Israel to encompass all peoples and their destinies. Specifically, Jeremiah 49:7-22 focuses on the impending judgment against Edom, following pronouncements against Ammon, Damascus, Kedar, and Hazor, and preceding the oracle against Elam. This strategic placement highlights Edom's historical and consistent role as a bitter antagonist to Judah, setting the stage for a particularly severe divine reckoning. Jeremiah 49:12 itself acts as a climactic rhetorical question and an emphatic, definitive statement, solidifying the inevitability of Edom's devastating fate within the broader narrative of divine retribution.
Historical & Cultural Context
Edom, located southeast of Judah in the rugged, mountainous region of Seir, was a nation descended from Esau, Jacob's brother, establishing a distant familial connection with the Israelites. Despite this shared ancestry, Edom maintained a long and deeply entrenched history of animosity towards Israel, frequently exploiting Judah's vulnerabilities and even actively rejoicing in their misfortunes. This bitter antagonism is extensively documented in historical accounts and prophetic condemnations, particularly during the calamitous destruction of Jerusalem by Babylon, where Edom either participated in or celebrated Judah's downfall, as lamented in Psalm 137:7 and detailed comprehensively in the book of Obadiah. The "cup" imagery employed in the verse was a pervasive and well-understood metaphor in the ancient Near East for one's destiny or allotted portion, frequently signifying suffering, calamity, or, most commonly in prophetic literature, divine judgment, a concept immediately grasped by the original audience.
Key Themes
Jeremiah 49:12 powerfully contributes to several overarching themes prevalent in the book of Jeremiah and the broader prophetic tradition. Foremost is the theme of Divine Justice and Retribution, asserting God's impartial and unwavering judgment over all nations, not just Israel. The verse emphatically underscores the Certainty of Judgment, reiterating that God's word of judgment is immutable and will be meticulously fulfilled, especially for those who persist in wickedness and opposition to His purposes. The recurring and potent motif of the Cup of Wrath is central, symbolizing the full measure of God's indignation and punishment, which those who oppose Him are compelled to drink (compare Isaiah 51:17 and Psalm 75:8). Finally, the prophecy highlights God's Sovereignty Over Nations, demonstrating conclusively that His authority extends universally, holding all peoples accountable for their actions, pride, and treatment of His covenant people, as vividly illustrated in Edom's specific condemnation for its hubris in Obadiah 1:3.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenant name of God, often transliterated as "Jehovah" or "Yahweh," signifying "the self-Existent" or "the Eternal One." Its use here, "For thus saith the LORD," emphasizes that the declaration of judgment is not a mere human pronouncement but originates from the ultimate, sovereign, and unchanging authority of the God who is faithful to His word and perfectly righteous in His dealings with all nations. It underscores the divine decree's immutable nature.
Properly, this multifaceted term refers to a "verdict" pronounced judicially, encompassing a sentence, a formal decree, or divine law. It can also abstractly mean "justice" or "right." In the phrase "whose judgment was not to drink of the cup," mishpâṭ refers to those who, by a strict standard of justice or relative culpability, might not have been expected to receive such a severe verdict or punishment. It implies a sense of relative innocence or lesser culpability compared to Edom, yet they still endured the "cup" of suffering, setting a stark precedent.
This primitive root means "to be (or make) clean," "innocent," or "acquitted." In an adverse or consequential sense, it can imply "to be bare" or "extirpated." The rhetorical question "shall altogether go unpunished?" and the subsequent emphatic negative "thou shalt not go unpunished" powerfully convey the absolute certainty that Edom will not escape accountability, be declared innocent, or avoid the full, devastating consequences of their deeds. Their guilt is undeniable, and their punishment is assured.
Verse Breakdown
"For thus saith the LORD; Behold, they whose judgment [was] not to drink of the cup have assuredly drunken;"
This opening clause firmly establishes the divine origin and unchallengeable authority of the prophecy. The phrase "they whose judgment was not to drink of the cup" most likely refers to Judah (Israel) or other nations who, despite their covenant relationship with God or a perceived lesser degree of wickedness compared to Edom, still experienced severe divine chastisement, such as the Babylonian exile or other national calamities. The phrase "have assuredly drunken" emphasizes the undeniable and certain reality of their suffering, setting a powerful precedent and illustrating the universality of God's justice.
"and [art] thou he [that] shall altogether go unpunished?"
This is a potent rhetorical question directly addressed to Edom. Given the preceding statement that others, perhaps less deserving of such a harsh fate, have already "drunken the cup" of judgment, the question challenges Edom's arrogant presumption of immunity. It implicitly asserts that Edom, with its well-documented history of pride, hostility, and active participation in the suffering of God's people, has even less moral or judicial right to expect leniency or escape divine retribution.
"thou shalt not go unpunished, but thou shalt surely drink [of it]."
This final, emphatic declaration provides the unequivocal and definitive answer to the rhetorical question. It removes all doubt, confirming with absolute certainty that Edom will not escape divine retribution. The repetition of the concept of "drinking" and the strong affirmation "surely drink" underscore the absolute certainty, severity, and inescapable nature of their impending judgment, leaving no room for evasion, acquittal, or mitigation of their deserved fate.
Literary Devices
Jeremiah 49:12 masterfully employs several potent literary devices to convey its message of inescapable judgment and divine sovereignty. The most prominent is Metaphor, specifically the "cup" as a powerful and pervasive symbol of divine wrath and judgment. This imagery is deeply ingrained in biblical prophecy, representing a predetermined portion of suffering or destiny that one is compelled to consume. The prophet's use of a Rhetorical Question ("and art thou he that shall altogether go unpunished?") powerfully engages the audience, forcing them to confront the logical and moral conclusion that if others have suffered, Edom, with its greater culpability, cannot possibly escape. This question is immediately followed by forceful Emphatic Negation and Affirmation ("thou shalt not go unpunished, but thou shalt surely drink [of it]"), which creates an overwhelming sense of certainty and finality, leaving no ambiguity about Edom's predetermined and severe fate. The strategic Repetition of the concept of "drinking" and the term "unpunished" further reinforces the inevitability and severity of the judgment, etching its truth into the minds of the hearers.
Theological and Thematic Connections
This verse profoundly articulates the principle of divine justice, demonstrating that God's judgment is impartial, universal, and inescapable. It reveals that God holds all nations accountable for their actions, particularly their pride, violence, and hostility towards His people. The "cup of wrath" imagery serves as a powerful and sobering reminder that there is a full measure of divine indignation reserved for those who persist in rebellion and wickedness against the Almighty. The theological implication is clear: no one, regardless of their perceived strength, political alliances, or presumed immunity, can ultimately escape the just consequences of their sin before a holy and righteous God. This truth underscores the profound necessity of humility, genuine repentance, and a reverent fear of the LORD for all humanity.
Reflection and Application
Jeremiah 49:12 stands as a timeless and profoundly sobering reminder of God's unwavering justice and the absolute certainty of accountability for all. It directly challenges any human presumption of immunity from divine consequences, whether for individuals, communities, or even nations. If God's own covenant people, Judah, faced severe judgment for their disobedience and sin, how much more will those who openly defy Him, mock His purposes, or live in persistent rebellion face His righteous wrath? This verse calls us to a profound humility, compelling us to recognize that our actions, both public and private, have eternal consequences and that the sovereign God is not to be trifled with. It urges us to examine our own hearts and lives with spiritual honesty, prompting us to turn from pride, self-sufficiency, and unrepentant sin to seek God's mercy and walk in His righteous ways, rather than presuming upon His patience or foolishly believing we can escape the just recompense for our deeds. It is a powerful call to live in reverent awe of the God who judges justly.
Questions for Reflection
FAQ
What is the "cup" referred to in Jeremiah 49:12?
The "cup" in Jeremiah 49:12 is a powerful and pervasive biblical metaphor for divine wrath and judgment. It symbolizes the full measure of God's indignation and the suffering, calamity, or punishment that individuals or nations are destined to experience due to their sin, rebellion, and opposition to God's will. This imagery is common throughout both the Old and New Testaments, signifying a portion or destiny, often one filled with sorrow, tribulation, or God's righteous anger, which those who oppose Him are compelled to "drink." Notable examples include Isaiah 51:17 and Revelation 14:10.
Who are "they whose judgment was not to drink of the cup" mentioned in the verse?
This phrase most likely refers to the people of Judah (Israel) or other nations who, despite being God's covenant people or perhaps perceived as relatively less wicked than Edom, still experienced severe divine judgment, such as the devastating Babylonian exile. The profound point being made is that if those who might have seemed less deserving of such a harsh fate still suffered and "drunken the cup," then Edom, known for its deep-seated hostility, pride, and active antagonism towards God's people (as vividly depicted in Obadiah 1:10), certainly would not escape. It establishes a compelling precedent for the universality, impartiality, and inescapable nature of God's justice for all.
Christ-Centered Fulfillment
While Jeremiah 49:12 directly speaks of God's inescapable judgment against the nation of Edom, its profound theological principles find their ultimate and most glorious Christ-centered fulfillment in the New Testament. The "cup" of divine wrath, so vividly depicted here as the inevitable portion for the rebellious, ultimately points to the ultimate drinking of that very cup by Jesus Christ on the cross. In the agonizing Garden of Gethsemane, Jesus prayed, "My Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt" (Matthew 26:39). He, the sinless Son of God, voluntarily drank the full, bitter measure of God's righteous wrath against human sin—a judgment that was justly ours to bear. By His unparalleled sacrifice, those who place their faith in Him are miraculously declared "unpunished" in a way Edom never could be. His perfect obedience, atoning death, and glorious resurrection mean that believers are eternally acquitted, not because of any inherent merit or good deeds of their own, but solely because Christ bore their judgment in their stead. Thus, while Edom "assuredly drunken" the cup of deserved punishment, believers, through their union with Christ, "assuredly drink" of the cup of salvation, grace, and eternal blessing, having been forever freed from the condemnation that justly falls upon all who reject God's gracious and sovereign offer of redemption in His beloved Son (Romans 8:1).