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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 49:9 is a potent prophetic declaration that vividly illustrates the comprehensive and unsparing nature of God's impending judgment upon the nation of Edom. Through two rhetorical questions, the verse contrasts the limited destruction typically wrought by human agents—grapegatherers who leave gleanings and thieves who take only what they desire—with the absolute and utterly devastating judgment that God will bring, implying that divine wrath will leave nothing behind, far exceeding any human plundering or destruction.
Context
Literary Context
This verse is strategically placed within Jeremiah's collection of prophecies against foreign nations, specifically targeting Edom in Jeremiah 49:7-22. These oracles serve a crucial theological purpose: to demonstrate Yahweh's absolute sovereignty not only over Israel but over all nations, underscoring His universal dominion and unyielding justice. The immediate preceding verses, Jeremiah 49:7-8, declare Edom's renowned wisdom rendered useless and her inhabitants put to flight, setting a desolate stage for the complete devastation described in verse 9. The subsequent verses continue to elaborate on the thoroughness of Edom's downfall, emphasizing that even their hidden treasures and seemingly impregnable strongholds will be exposed and plundered, leaving no avenue for escape or preservation.
Historical & Cultural Context
Edom, descended from Esau, was a long-standing rival and often hostile neighbor of Israel, frequently appearing in prophetic literature due to their persistent animosity (e.g., Numbers 20:14-21). Their territory was characterized by rugged, mountainous terrain, with their capital, Sela (later Petra), being a seemingly impregnable rock fortress. This geographical security often fostered a profound sense of pride and self-reliance, which the prophets frequently condemned as a form of hubris against God. Culturally, the reference to "grapegatherers" and "gleaning grapes" directly alludes to ancient Israelite agricultural laws (e.g., Deuteronomy 24:21) that mandated leaving a portion of the harvest for the poor and the sojourner. This reflects a societal expectation of restraint and mercy, even in the act of taking from the land. The stark contrast with "thieves by night" further highlights the ruthless, unrestrained nature of their actions, which, though destructive, still have a limit.
Key Themes
Jeremiah 49:9 contributes significantly to several major themes within the book of Jeremiah and broader prophetic literature. The most prominent is the Thoroughness of Divine Judgment, emphasizing that when God's wrath is unleashed, it is far more absolute and devastating than any human act of destruction or plunder. Unlike the limited taking of grapegatherers or even the greedy but finite destruction of thieves, God's judgment leaves no remnant, underscoring His unyielding justice against sin and rebellion. This verse also powerfully highlights the theme of Divine Sovereignty over Nations, demonstrating that no nation, regardless of its perceived strength or security (like Edom's rocky fortresses, as referenced in Jeremiah 49:16), can escape accountability before the Almighty. Finally, it subtly touches upon the Contrast between Human Restraint/Law and Unrestrained Greed/Judgment, using familiar cultural practices to illustrate the unique and unparalleled nature of God's righteous indignation, which is driven by perfect justice, not human limitations or desires.
Exposition and Analysis
Key Word Analysis
This feminine active participle, typically used in the plural, refers to "gleanings" or "grape-gleanings." It specifically denotes the grapes left behind after the main harvest, which, according to Mosaic Law, were to be left for the poor, the sojourner, and the fatherless (e.g., Leviticus 19:10). The word here evokes a sense of remnant, mercy, and provision, setting up a stark contrast with the complete destruction prophesied.
A primitive root meaning "to decay" or, causatively, "to ruin" or "destroy." This verb implies a comprehensive and often violent act of spoiling, corrupting, or bringing to utter waste. When applied to the actions of thieves, it signifies their intent to not just take, but to devastate and leave nothing of value or use behind for others, beyond what they themselves carry away.
This word signifies "enough" or "sufficient." In the context of "destroy till they have enough," it indicates the limit of the thieves' destruction—they will stop once their desires are satisfied or their capacity to carry is met. This human limitation, even in greed, is precisely what the divine judgment is contrasted against; God's judgment has no such "enough" point, as it is total and complete.
Verse Breakdown
"If grapegatherers come to thee, would they not leave [some] gleaning grapes?"
This rhetorical question establishes the first point of comparison, drawing on a familiar agricultural practice and Mosaic legal principle. Grapegatherers, even when harvesting thoroughly, would traditionally leave some grapes behind—the gleanings—either intentionally due to the law of gleaning or simply because some small clusters would be missed. This implies a degree of incomplete taking, a remnant, or a concession, however small. The question expects a "yes" answer: indeed, they would leave something.
"if thieves by night, they will destroy till they have enough."
This introduces the second, more destructive comparison. Thieves, driven by greed and operating under the cover of darkness, would not only take but "destroy" (waste, ruin) what they don't take, ensuring maximum personal gain and leaving nothing of value for others. However, their destruction is still limited by their capacity or desire—they "destroy till they have enough," meaning they stop once their objective is met. This implies a finite, albeit ruthless, act of plundering. The underlying implication of the entire verse, through these two rhetorical questions, is that God's judgment on Edom will be far more complete than either of these scenarios. Unlike grapegatherers or thieves, God will leave absolutely nothing.
Literary Devices
Jeremiah 49:9 masterfully employs several literary devices to convey its powerful message. The primary device is the Rhetorical Question, posed twice ("would they not leave [some] gleaning grapes?", "if thieves by night, they will destroy till they have enough?"). These questions are not meant to elicit information but to make a forceful assertion by implying an obvious answer, which then serves as a baseline for comparison. The verse also heavily relies on Contrast and Juxtaposition, setting up two distinct scenarios—the relatively restrained action of grapegatherers (who leave gleanings) against the more destructive, but still limited, greed of thieves (who destroy "till they have enough"). This contrast highlights the severity of God's impending judgment, which is implicitly presented as far more absolute and complete than either human act. Finally, there is an element of A fortiori argumentation at play: if even human agents, whether merciful or greedy, leave something, then the divine judgment will be so utterly thorough that it will leave nothing at all. This emphasizes the unparalleled nature of God's wrath and the inescapable reality of His justice.
Theological and Thematic Connections
Jeremiah 49:9 powerfully underscores the biblical truth of God's absolute sovereignty and the unsparing nature of His righteous judgment against sin and rebellion. It reveals that divine judgment, when fully unleashed, is not partial or limited by human constraints or desires; it achieves its complete purpose, leaving no remnant or escape. This thoroughness serves as a stark warning to all who defy God, demonstrating that His justice is comprehensive and inescapable. The verse implicitly contrasts human mercy (gleaning laws) and even human greed (thieves taking "enough") with the boundless and ultimate nature of God's wrath, which is not driven by need or self-interest but by perfect justice and holiness. It portrays God as the ultimate judge, whose actions are not merely destructive but perfectly just and complete in their execution.
Reflection and Application
Jeremiah 49:9, while a specific prophecy against ancient Edom, carries timeless principles for all humanity. It serves as a profound reminder that God is not to be trifled with; His justice is absolute, and His judgment, when it comes, is comprehensive and inescapable. This should lead us to a deep sense of awe and reverence for God's holiness and power. We are called to recognize that our actions, whether individual or corporate, have consequences before a just God. The contrast between human limitations (even in destruction) and the boundless nature of divine judgment should humble us, prompting genuine introspection about our own lives and allegiances. It compels us to consider whether we are living in defiance of God or in humble submission to His will. Understanding the severity of God's wrath should not lead to despair, but rather to a profound appreciation for His mercy and a fervent desire to seek His grace while it is still available. It calls us to repentance and a life lived in accordance with His righteous standards, knowing that only in Him can we find true security and escape from the judgment to come.
Questions for Reflection
FAQ
Why does Jeremiah use the examples of grapegatherers and thieves to describe God's judgment?
Jeremiah employs these examples to create a powerful rhetorical contrast that emphasizes the unparalleled thoroughness of God's judgment. Grapegatherers, according to ancient Israelite law (e.g., Deuteronomy 24:21), were commanded to leave "gleanings" for the poor, signifying a degree of restraint and mercy. Thieves, while destructive and greedy, still only take "enough"—what they can carry or what satisfies their immediate desire, leaving some things behind, even if ruined. By contrasting these human actions, which always leave something, Jeremiah implies that God's judgment will be so complete that it will leave nothing behind. It's a way of saying, "If even these human agents leave a remnant, how much more utterly devastating will God's judgment be?" This highlights the absolute nature of divine wrath against Edom.
Does this verse imply that God is more destructive than human thieves?
The verse does not imply that God is "more destructive" in a wanton or malicious sense like a human thief. Rather, it emphasizes the completeness and finality of God's righteous judgment. Human thieves are driven by selfish greed and destroy only to the extent that it serves their purpose ("till they have enough"). God's judgment, however, is driven by perfect justice and holiness, and when it falls, it is utterly comprehensive, leaving no stone unturned and no remnant. It is not about a greater degree of destruction in terms of wantonness, but a greater scope and thoroughness in terms of achieving its divine purpose of accountability and desolation for persistent rebellion. The point is that there will be no escape or remainder from God's decree; His judgment is perfectly executed and leaves no aspect of sin unaddressed.
Christ-Centered Fulfillment
While Jeremiah 49:9 speaks of a historical judgment upon Edom, its underlying theological principles find profound Christ-centered fulfillment. The verse highlights the comprehensive nature of divine judgment, a reality that is perfectly upheld and ultimately satisfied in Jesus Christ. For those who are "in Christ," the full, unsparing judgment of God against sin, which leaves no remnant of guilt or condemnation, was poured out upon Jesus on the cross. He became sin for us, bearing the utter destruction and separation that our transgressions deserved, so that we might become the righteousness of God in Him (2 Corinthians 5:21). This means that for believers, the "destruction" of sin's penalty is complete, leaving no "gleaning grapes" of wrath for us to bear, for "there is therefore now no condemnation for those who are in Christ Jesus" (Romans 8:1). Conversely, for those who reject Christ, the thoroughness of God's judgment, as foreshadowed in Edom's downfall, awaits in the final judgment, where every hidden thing will be exposed and every sin fully accounted for, leaving no escape or remnant of unpunished rebellion (Revelation 20:11-15). Thus, Christ is both the one who fully bore the judgment for His people and the one through whom the final, comprehensive judgment will be executed upon all who refuse His saving grace, demonstrating that God's justice is always perfectly satisfied, either in the substitutionary work of the Lamb of God (John 1:29) or in the just condemnation of the unrepentant.