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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.
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Summary
Jeremiah 49:7 delivers a powerful divine oracle against Edom, a nation historically antagonistic to Israel and renowned for its wisdom and strategic counsel. Through a series of rhetorical questions, the LORD of hosts challenges Edom's celebrated intellectual prowess, declaring that its wisdom, once a source of national pride and security, will utterly fail and vanish in the face of God's impending judgment. This verse serves as a stark reminder of the futility of human ingenuity when it stands in opposition to or apart from divine purpose.
Context
Literary Context
Jeremiah 49:7 is situated within a larger collection of prophecies against foreign nations found in Jeremiah 46-51. These oracles demonstrate God's universal sovereignty, proving that His authority extends beyond Israel to encompass all peoples and kingdoms. Specifically, Jeremiah 49 contains prophecies against Ammon, Edom, Damascus, Kedar, Hazor, and Elam. The section concerning Edom (Jeremiah 49:7-22) immediately follows the oracle against Ammon, highlighting a consistent theme of divine judgment against those who have opposed God's people or relied solely on their own strength. The rhetorical questions posed in this verse set a tone of undeniable condemnation and the impending humiliation of Edom.
Historical & Cultural Context
Edom, located southeast of Judah in a mountainous region, was descended from Esau, Jacob's elder twin brother. This familial connection often belied a deep-seated and persistent animosity towards Israel, exemplified by their refusal to allow Israel passage during the Exodus (Numbers 20:18). Edom's hostility culminated in their active participation and gloating during the Babylonian destruction of Jerusalem (Psalm 137:7). Culturally, Edom, particularly its region of Teman, held a significant reputation in the ancient Near East for its wise men, skilled advisors, and strategic acumen, much like Egypt was known for its scribes or Babylon for its astrologers. This reputation is even reflected in the book of Job, where Eliphaz, one of Job's counselors, is identified as a Temanite.
Key Themes
This verse powerfully contributes to several overarching themes within Jeremiah and the broader prophetic literature. First, it underscores the theme of Divine Judgment and Sovereignty, asserting God's absolute authority over all nations, not merely Israel. He is the "LORD of hosts," orchestrating the rise and fall of kingdoms and demonstrating His sovereign control over all peoples. Second, it highlights The Failure of Human Wisdom. Edom prided itself on its strategic and political sagacity, believing its counsel and prudence were impregnable. The rhetorical questions emphatically declare that Edom's intellectual prowess, once a source of its strength and pride, will be utterly useless in the face of God's decree. Finally, the prophecy speaks to Pride and Humiliation. Edom's elevated position and reliance on its own wisdom and supposedly impregnable fortresses (referenced elsewhere in prophecies against Edom, e.g., Obadiah 1:3) led to arrogance. This prophecy foretells their profound humiliation as their most valued asset—wisdom—is rendered ineffective and ultimately "vanished."
Exposition and Analysis
Key Word Analysis
This term (H2451) from the root meaning "to be wise," refers to practical skill, discernment, and strategic intelligence. It encompasses not only intellectual understanding but also the ability to apply knowledge effectively in practical matters, particularly in governance and statecraft. In this context, it speaks to Edom's supposed cunning in political maneuvering and military strategy, a reputation that is now being directly challenged by divine authority.
This word (H6098) signifies advice, deliberate planning, and well-thought-out schemes. It implies the collective wisdom of advisors and the strategic decisions made by leaders. The question "is counsel perished from the prudent?" directly targets the very source of Edom's perceived strength—its capacity for sound, strategic planning and the quality of its advisors.
This powerful verb (H6) means "to wander away," "lose oneself," and by implication, "to perish" or "to be destroyed." It conveys a sense of utter loss, ruin, and cessation of existence. When applied to counsel, it suggests not merely a failure, but a complete and irreversible disappearance or destruction of the ability to provide effective guidance.
Verse Breakdown
"Concerning Edom, thus saith the LORD of hosts;"
This opening clause functions as a formal prophetic declaration. "Concerning Edom" immediately identifies the target nation, while "thus saith the LORD of hosts" establishes the divine origin and unchallengeable authority of the message. The title "LORD of hosts" (Hebrew, Yᵉhôvâh tsâbâʼ) emphasizes God's supreme power as the commander of heavenly armies and all creation, underscoring the inevitability of His pronouncements.
"[Is] wisdom no more in Teman?"
This is the first of three rhetorical questions, directly challenging Edom's most celebrated attribute. Teman, a prominent city or region within Edom (Hebrew, Têymân), was synonymous with Edomite wisdom. The question implies that what was once abundant and renowned—Edom's wisdom—is now conspicuously absent or rendered ineffective.
"is counsel perished from the prudent?"
The second rhetorical question extends the challenge, focusing on the practical application of wisdom. "Counsel" refers to strategic planning and advice, while "the prudent" (from Hebrew, bîyn) denotes those possessing understanding and discernment. The question suggests that even Edom's most insightful and discerning individuals will be incapable of providing effective guidance or formulating successful plans.
"is their wisdom vanished?"
The final rhetorical question reiterates and intensifies the preceding points. The verb "vanished" (from Hebrew, çârach') implies a complete and utter disappearance or removal of their wisdom, as if it were a tangible thing that has simply ceased to exist or been utterly expelled. This triple rhetorical assault emphasizes the comprehensive and undeniable nature of Edom's intellectual downfall.
Literary Devices
Jeremiah 49:7 is rich in Rhetorical Questions, which serve as the primary literary device. The prophet poses three questions ("Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?") not to elicit an answer, but to powerfully assert an undeniable truth: Edom's famed wisdom is indeed gone or rendered useless. This technique creates a sense of dramatic irony, as the very thing Edom prided itself on becomes the focus of its humiliation. The passage also employs Personification, treating abstract concepts like "wisdom" and "counsel" as if they are entities that can "perish" or "vanish," making their absence more palpable and impactful. Furthermore, the phrase "thus saith the LORD of hosts" functions as a Divine Oracle, lending immense authority and certainty to the prophecy, framing the entire declaration as an unalterable decree from the Almighty. The repetition of "wisdom" also provides Emphasis, underscoring the central theme of Edom's intellectual pride and its impending collapse.
Theological and Thematic Connections
Jeremiah 49:7 stands as a profound theological statement on the limits of human wisdom and the absolute sovereignty of God. It teaches that no amount of human ingenuity, strategic brilliance, or intellectual prowess can ultimately thwart the divine will or withstand God's judgment. Edom, a nation that trusted in its own sagacity and strategic position, serves as a powerful example of how reliance on self, rather than on the Almighty, leads to inevitable downfall. This passage reminds us that true wisdom does not originate from human intellect alone, but from a right relationship with God, acknowledging His supreme knowledge and authority. When human wisdom becomes a source of pride or leads to rebellion against God, it is destined to "perish" and "vanish."
Reflection and Application
Jeremiah 49:7 offers a timeless and sobering warning against the dangers of human arrogance and self-reliance, particularly when it comes to intellectual or strategic capabilities. Edom's downfall, despite its esteemed reputation for wisdom, vividly illustrates that no human ingenuity or strength can ultimately thwart divine purpose or withstand God's judgment. In a world that often elevates human intellect, technological advancement, and strategic planning as ultimate solutions, this verse calls us to profound humility. It reminds us that our greatest wisdom lies not in our own cleverness, but in acknowledging God's supreme knowledge and submitting to His will. When faced with challenges, decisions, or even perceived threats, our first recourse should be to seek God's counsel, for His wisdom is infallible, enduring, and infinitely superior to any human design. This passage encourages us to examine where we might be inadvertently placing our trust in our own abilities or the collective wisdom of humanity, rather than in the all-wise Creator.
Questions for Reflection
FAQ
Why was Edom, and specifically Teman, renowned for its wisdom in the ancient world?
Edom, and particularly its region of Teman, gained a reputation for wisdom due to its strategic location and possibly its role in trade and diplomacy. Its mountainous terrain provided natural defenses, fostering a sense of security that allowed for the development of intellectual pursuits. The book of Job, for instance, features Eliphaz the Temanite as one of Job's wise counselors, indicating that Teman was associated with profound insight and philosophical discourse. This reputation made the divine judgment against its wisdom in Jeremiah 49:7 all the more striking and humiliating.
What is the significance of the phrase "LORD of hosts" in this prophetic declaration?
The title "LORD of hosts" (Hebrew: Yahweh Sabaoth) is a powerful divine epithet that emphasizes God's supreme power and authority. "Hosts" refers to armies, whether heavenly (angels) or earthly (stars, nations). In this prophetic context, the title underscores that the judgment pronounced against Edom is not merely a human prediction but an unchallengeable decree from the sovereign commander of all creation. It highlights that even a nation renowned for its wisdom cannot stand against the omnipotent God who controls all forces, both visible and invisible. This title reinforces the certainty and inevitability of Edom's impending downfall as declared in Jeremiah 49:7.
Christ-Centered Fulfillment
Jeremiah 49:7, with its pronouncement on the vanishing wisdom of Edom, finds profound Christ-centered fulfillment in the New Testament's revelation of Jesus as the embodiment of God's ultimate wisdom and the triumph of divine purpose over human folly. While Edom's earthly wisdom proved futile against the "LORD of hosts," Christ is revealed as the power of God and the wisdom of God. The world's wisdom, often characterized by human reasoning and self-sufficiency, could not comprehend or accept God's plan of salvation through the cross, which it deemed "foolishness" (1 Corinthians 1:18). Yet, it is precisely this "foolishness" of God that is wiser than human wisdom. In Christ, all the treasures of wisdom and knowledge are hidden (Colossians 2:3), demonstrating that true wisdom is found not in human ingenuity or strategic counsel, but in a relationship with Him. The judgment against Edom's prideful wisdom foreshadows the ultimate judgment of all human systems and philosophies that reject God, culminating in the final triumph of Christ, the true King, whose reign is established not by human counsel but by divine decree (Revelation 19:11-16).