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Public-domain commentary
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“Fir trees are the home of the heron.” The heron is a mighty bird; they say, too, that it overpowers the eagle and feeds on it. It is not like other birds that build their nests and fly to them in the evening; wherever darkness overtakes the heron, there it sleeps. Allegorically, the monk does not have a cell, but wherever he finds one, there, too, he stays. His battle is with the devil, who reigns in this world; like the heron, he prevails over the eagle, the king of the birds, just as it is written: “Though you go as high as the eagle, from there I will bring you down, says the Lord,” for, according to Ezekiel, the eagle is the devil. “The high mountains are for the stags.” This animal kills serpents and eats them; therefore, the mountains are the right habitat for the slayer of the wise serpent, the serpent that, in the garden or paradise, was wiser than all the beasts, the serpent that deceived Eve. “The cliffs are a refuge for rock badgers.” One who is fearful has a rock fastness for his refuge; the rock, moreover, is Christ.
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Summary
Jeremiah 49:16 delivers a potent prophetic judgment against the nation of Edom, articulating how their formidable reputation and deep-seated arrogance have led them into a state of self-deception regarding their security. Despite their seemingly impregnable fortresses carved into rocky cliffs and their lofty, eagle-like self-perception, the verse unequivocally declares the Lord's absolute resolve to humble them, demonstrating divine sovereignty over all human pride and perceived invincibility.
Context
Literary Context
This verse is situated within a broader section of Jeremiah's prophecies (chapters 46-51) that pronounces divine judgment against various foreign nations surrounding Judah. These oracles serve to underscore God's universal sovereignty, demonstrating that He is not merely the God of Israel but the Lord of all nations, holding them accountable for their actions. Specifically, Jeremiah 49 focuses on judgments against Ammon, Edom, Damascus, Kedar, Hazor, and Elam. The prophecy against Edom (Jeremiah 49:7-22) is particularly detailed, emphasizing their wisdom, pride, and eventual desolation. Verse 16 serves as a pivotal statement on the root cause of their downfall—their hubris and false sense of security, setting the stage for the subsequent descriptions of their utter ruin.
Historical & Cultural Context
Edom, located in the rugged, mountainous region of Seir, southeast of the Dead Sea, was a nation strategically positioned along crucial trade routes. Their capital, Sela (later known as Petra), was renowned for its natural defenses, with dwellings and fortresses carved directly into the red sandstone cliffs, making it appear virtually unassailable. Descendants of Esau, Edomites had a long-standing, often hostile, relationship with Israel, descendants of Jacob. This animosity culminated in Edom's active participation or gleeful observation of Jerusalem's destruction by Babylon, as lamented in passages like Psalm 137:7. Their geographical advantage fostered a deep-seated pride, believing their natural strongholds made them immune to invasion, a perception directly challenged by Jeremiah's prophecy. This cultural mindset of self-reliance based on physical defenses is central to understanding the force of God's judgment.
Key Themes
Jeremiah 49:16 powerfully contributes to several overarching themes within the book of Jeremiah and biblical prophecy. The primary theme is the Deception of Pride, illustrating how Edom's "terribleness" (their formidable nature) and "pride of thine heart" blinded them to their vulnerability, a common prophetic motif warning against human arrogance. This leads directly to the theme of False Security, as Edom's reliance on their "clefts of the rock" and "height of the hill" proved futile against divine judgment, echoing similar warnings found in Obadiah 1:3-4. Ultimately, the verse powerfully affirms Divine Sovereignty and Judgment, declaring that despite human perceived strength, the Lord's will to "bring thee down from thence" is absolute, demonstrating that no nation or individual can withstand the righteous hand of God. The passage highlights the futility of trusting in anything other than the Lord for ultimate protection.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to lead astray, to delude, or to seduce. In the context of Jeremiah 49:16, it highlights the internal mechanism of Edom's downfall: their own formidable reputation and pride did not just lead to overconfidence, but actively misled them, causing them to believe a lie about their invincibility. It implies a self-inflicted spiritual and strategic blindness, where their perceived strength became the very instrument of their self-deception.
Derived from a root meaning "to boil up," this term denotes arrogance, presumption, or insolence. It speaks to a haughty spirit that exalts itself, often in defiance of God. Edom's pride was not merely self-admiration but a presumptuous confidence in their own strength and position, leading to a dangerous disregard for divine authority and impending judgment. This "boiling up" imagery suggests an uncontrolled, destructive force emanating from within their hearts.
A primitive root meaning "to descend," "to go downwards," or "to fall." Causatively, it means "to bring down." This word starkly contrasts with Edom's lofty self-perception and their desire to make their "nest as high as the eagle." It emphasizes the active, intentional, and decisive action of the Lord in humbling Edom, demonstrating His power to dismantle even the most seemingly unassailable human strongholds and bring low those who exalt themselves against His will.
Verse Breakdown
"Thy terribleness hath deceived thee, and the pride of thine heart,"
This opening clause immediately identifies the twin sources of Edom's self-destruction: their formidable reputation (the "terribleness" they inspired in others) and their internal "pride of heart." The verb "deceived" (H5377, nâshâʼ) indicates that these qualities, rather than being strengths, became instruments of self-delusion, blinding Edom to their true vulnerability and the impending divine judgment. Their own perceived power led them astray.
"O thou that dwellest in the clefts of the rock, that holdest the height of the hill:"
This descriptive address vividly portrays Edom's physical and perceived security. "Clefts of the rock" (H2288, chăgâv and H5553, çelaʻ) refers to their dwellings and fortresses carved into the rugged, high cliffs, particularly around Sela/Petra. "Holdest the height of the hill" (H8610, tâphas and H4791, mârôwm and H1389, gibʻâh) further emphasizes their strategic control over elevated, seemingly impregnable positions, reinforcing their sense of unassailability based on natural defenses. This paints a picture of a people literally entrenched in their perceived invincibility.
"though thou shouldest make thy nest as high as the eagle,"
This powerful simile intensifies the image of Edom's perceived security. The "eagle" (H5404, nesher) is a biblical symbol of soaring height and unassailable dwelling, suggesting that Edom believed itself to be utterly beyond reach, just as an eagle's nest is inaccessible. This metaphor underscores the extreme degree of their self-exaltation and presumed safety, placing themselves in a position of ultimate security.
"I will bring thee down from thence, saith the LORD."
This concluding declaration delivers the divine verdict with absolute authority. The "I will" (H3381, yârad) signifies God's direct, personal, and irresistible intervention. Despite all of Edom's natural defenses and lofty self-perception, the Lord Himself pledges to humble them, demonstrating that no human strength or strategic advantage can withstand His sovereign will. "Saith the LORD" (H5002, nᵉʼum and H3068, Yᵉhôvâh) serves as a divine imprimatur, guaranteeing the certainty and authority of the prophecy, leaving no doubt about its fulfillment.
Literary Devices
Jeremiah 49:16 is rich in Imagery and Metaphor, particularly in its portrayal of Edom's dwelling and pride. The descriptions of "clefts of the rock" and "height of the hill" create a vivid mental picture of their seemingly impregnable fortresses, emphasizing their reliance on natural defenses. The Simile "make thy nest as high as the eagle" is especially potent, comparing Edom's perceived security to the unassailable aerie of a powerful bird of prey, thereby emphasizing the extreme nature of their arrogance and the perceived impossibility of their downfall. This imagery also sets up a stark Contrast with the divine declaration, "I will bring thee down from thence," highlighting the vast disparity between human presumption and divine sovereignty. The entire verse functions as a powerful Prophetic Oracle, delivering a direct message of judgment from God, underscored by the authoritative Formulaic Phrase "saith the LORD," which authenticates the divine origin and certainty of the pronouncement.
Theological and Thematic Connections
Jeremiah 49:16 serves as a profound theological statement on the nature of pride and divine judgment. It underscores the biblical truth that human arrogance, particularly when it leads to self-reliance and a disregard for God, inevitably precipitates downfall. Edom's physical security, rather than inspiring humility and gratitude, became the very foundation of their hubris, illustrating how perceived strengths can become spiritual liabilities. The Lord's declaration to "bring thee down" affirms His absolute sovereignty over all nations and human endeavors, demonstrating that no earthly power, however formidable, can withstand His righteous will. This passage powerfully teaches that true security is found not in human fortifications or self-exaltation, but in humble submission to the Almighty God, who alone is truly unassailable.
Reflection and Application
Jeremiah 49:16 offers timeless wisdom for individuals and communities alike, serving as a powerful warning against the insidious nature of pride and the illusion of self-sufficiency. In a world that often celebrates self-made success and encourages reliance on personal strength or material security, this verse reminds us that such foundations are inherently unstable when divorced from God. Whether our "clefts of the rock" are financial security, intellectual prowess, social status, or even spiritual achievements, placing ultimate trust in these rather than in the Lord leads to a dangerous form of self-deception. True security and lasting peace are found only in recognizing our utter dependence on God, cultivating humility, and submitting to His sovereign will. This passage calls us to regularly examine our hearts, ensuring that our confidence rests solely in the One who can humble the proud and exalt the lowly, and to remember that genuine strength is found not in self-exaltation, but in humble reliance on divine grace.
Questions for Reflection
FAQ
What was the significance of Edom's "clefts of the rock" and "height of the hill"?
The "clefts of the rock" (Hebrew: chăgâv çelaʻ) and "height of the hill" (Hebrew: mârôwm gibʻâh) refer to Edom's unique geographical advantage. Their capital, Sela (Petra), and many of their settlements were carved directly into the high, rugged sandstone cliffs of the Seir mountains. This natural topography provided seemingly impregnable defenses, making their fortresses extremely difficult to assault. Culturally, this led to a deep-seated pride and a belief in their invincibility, as they felt secure in their elevated, inaccessible strongholds. This perception of unassailability is precisely what Jeremiah's prophecy challenges, declaring that even such formidable natural defenses are no match for the Lord's sovereign power to "bring thee down from thence" (Jeremiah 49:16).
Christ-Centered Fulfillment
Jeremiah 49:16, while a judgment against Edom's pride, finds its ultimate Christ-centered fulfillment in the stark contrast between human self-exaltation and God's divine humility, supremely embodied in Jesus Christ. Edom's desire to make its "nest as high as the eagle" (Jeremiah 49:16) represents the pinnacle of human pride, which the Lord vows to bring down. In stark contrast, Christ, "who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He did not cling to heavenly heights but descended to the lowest depths of human experience, even to death on a cross (Philippians 2:8). This divine humility is the antithesis of Edom's pride, demonstrating that true exaltation comes not through self-assertion but through self-abasement and obedience to God. The Lord's promise to "bring thee down" for the proud finds its redemptive counterpart in the New Testament principle that "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Matthew 23:12). Thus, Edom's judgment serves as a shadow, pointing to the ultimate truth revealed in Christ: God resists the proud but gives grace to the humble, and only through Christ's humble sacrifice can humanity truly be lifted up, not by its own strength or pride, but by divine grace and the power of His resurrection.