19 Behold, he shall come up like a lion from the pride of the Jordan against the strong habitation: for I will suddenly make them run away from it; and whoever is chosen, him will I appoint over it: for who is like me? and who will appoint me a time? and who is the shepherd who will stand before me?
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet here confirms what he had said, that such would be the violence of the Chaldean army, that the Idumeans would not be able to resist it. He then says, that the Chaldeans would come like lions, who ascend in great fury when compelled to change the place of their habitation; for so I explain what is said of the elevation of Jordan. The explanations are various; but the one I approve is, that Jeremiah compares the Chaldeans to lions, who every year, or at least when there was a great inundation, sought hiding-places on mountains or on elevated grounds, because they could not lie down on the plains. The elevation of Jordan is then to be taken for its swelling, that is, when it overflowed. We learn from many passages that the lions lodged around Jordan. As then they dwelt in the low plains, when the river swelled, they changed the place of their habitation. But this could not be without their rage being excited; for we know how savage these wild beasts are. Jeremiah had also a regard to the situation of Idumea, which was more elevated than Jordan and the country around it. He says the same also, in the next chapter, of the Babylonians. But it may be that he alluded in this place to what was common among the Idumeans, and this is probable. The meaning then is, as I think, that as lions ascended to higher grounds when Jordan swelled and overflowed, so the Chaldeans would come to the Idumeans, and invade the country like furious wild beasts. This is one thing. Then he adds, to the habitation of strength Jerome's rendering is, "to valiant beauty;" the word is so explained almost everywhere, but it is to be taken here for a strong dwelling. He alludes to the situation of that land, for it seemed impregnable, because it was surrounded, as it has appeared elsewhere, by mountains. The situation of Babylon was different, it being surrounded by the various streams of the Euphrates. What follows is obscure, when I shall have made him to rest, I will make him to run from her. Some explain the particle ky, ki, differently. It is indeed a causative, but is often taken, as it is well known, as an adverb of time. But the meaning of the Prophet is ambiguous, and some have imagined that the chosen people are spoken of, as though the Prophet meant, that when the Lord gave rest to his people, he would then cause them to flee from the land of Edom. But this exposition is wholly inadmissible; and I wonder how they came to make such a mistake; for the Prophet, I have no doubt, means here that the Idumeans had a long time been at ease, but that a sudden calamity would come which would scatter them here and there, and force them to seek safety by flight; and this is the best meaning that we can elicit: When, therefore, I shall have made her to rest, or, from the time I shall have made her to rest, I will make him to flee from her; as though he had said, "I have hitherto suffered this nation to rest in its abundance, and thus to remain quiet; but I will suddenly disperse the inhabitants here and there, and they shall see their own land occupied by their enemies." In short, there is here a comparison between two conditions; for the Idumeans had long remained in their own dregs, for there was no one who caused them any trouble. God had then granted them a continual quietness; but now he declares that he would make all of them to flee, and that suddenly. And it was necessary that this should be distinctly expressed, that the Idumeans might not in future trust in their tranquil state, as hypocrites do, who usually abuse God's indulgence, and think, when he bears long with them, that they have escaped every danger. Lest then such confidence should deceive the Idumeans, the Prophet says that they would have to flee after having been long in a state of tranquillity. The words may at the same time be explained otherwise; for rg, rego, means to rend, to cut, to break; and it may be so taken here, "When I shall have made a rent;" for the Idumeans, as it has been stated, were fortified by defences on every side. God now intimates that he would make an irruption, which he compares to rending; and this explanation is not unsuitable. It afterwards follows, And who is the chosen one, that I may set him over her? God now summons all the strong ones, that he might set them over Idumea, not as pastors or such as might care for the welfare of the land and provide for its safety, but such as would oppress it with tyrannical cruelty: Who then is the chosen one? At the same time God shews that all men of war are in his hand and at his disposal; as though he had said, "If the Idumeans think that they surpass all others in courage and strength, they are greatly mistaken; for I will find those who possess more courage, for I have ready at hand chosen men to set over them whenever I please, who will easily subdue the Idumeans, however superior they may think themselves to be in martial valor." Then God does not here ask a question as of a doubtful matter, Who is the chosen one, that I may set him over her? but he shews that it would be no difficult thing for him to destroy the Idumeaus, because he would send for the chosen one from any part of the world he pleased, and set him over Idumea, not as a pastor, as I have said, but as a cruel tyrant. He then adds, For who is as I am? He confirms the last clause; for God extols his own power, which is wont to be despised by the unbelieving. The sentence indeed seems to be a common truth, Who is as I am? for all allow this from the least to the greatest. The Prophet appears then to have announced something trite and ordinary by saying, that none is like God; for even the worst of men acknowledge this, and the least child confesses it, and it is the dictate of nature. But were any one duly to consider how great is the pride of men, he would find that this truth is not so common; for there is hardly one in a hundred who concedes to God what justly belongs to him. For when he comes forth either to promise salvation or to announce punishment, how little is any one moved? nay, they who hold this principle, that God can do all things, are yet carried away, when the least hinderance occurs, to vain imaginations, and at length become wholly lost. When any one is persuaded that God ought to be feared, if any occasion for a false confidence be presented, what he had at first entertained in his mind will be choked, and then wholly extinguished. In short, if we carefully consider how contemptibly men think of God, we shall understand that this truth is not in vain often repeated in Scripture, that God has none like him. For when any one dares to exalt himself against God, he immediately strikes all with terror; and yet the power of God is regarded as nothing. We see that even the faithful themselves deem the least thing stronger than God; nay, they hesitate not to set up flies and insects, so to speak, in opposition to God, and even to make them equal to him. This is indeed very shameful, and yet it is what has usually prevailed perpetually in all ages. We now, then, understand why God declares here as a great matter and as it were incredible, that there is none like him And hence also we learn what the last clause means, when it is asked, Where is the chosen one whom I may set over her? for he follows up the subject by saying, There is no one like me. By these words he shews that the whole world is under his power. He now adds, and who will protest against me? Some read, "Who will prescribe to me the time?" But they who thus render the words, obscure the meaning of the Prophet. The Prophet, I doubt not, means, that there is no one who will dare to dispute with God; or were any one to attempt this, it would be ridiculous, because God could with one breath dissipate all contentions which men might raise. When therefore he says, Who will protest against me? it is the same as though he said, "Who will make himself a party against me?" as it is commonly said. Who then will oppose himself to me? or, Who will dare to contend with me? or, Who will dare to dispute in judgment with me? I have therefore given this rendering, and who will protest against me? and this seems clearly to express the meaning of the Prophet. He afterwards says, and who is this pastor that stands before my face? By the word pastor, he alludes to the comparison of a lion; for he thus compares the Idumeans to sheep. Though they were very ferocious, yet here their weakness is referred to. As, then, a sheep cannot defend itself against a lion, so the Prophet shews that the Idumeans would not possess sufficient courage to resist the attacks of the Chaldeans. In short, the Prophet means, that though the Idumeans had many protectors, yet there would be no one able to stand against God when he came forth armed to destroy that nation. The sum of what is said is, that there would be no one, by right or by strength, equal to God, to defend the Idumeans; for he said first, Who will protest against me? and then, What shepherd will stand against me? We now perceive the meaning of the Prophet, that as the Idumeans had to carry on war with God, it could not possibly be but that they must perish, for though they might get aids on every side, yet they could not, either by right or by strength, withstand God. [1] It follows --
1 - This verse is variously rendered in the versions and in the Targum, and also by commentators. The following rendering I deem plain and literal, -- Behold, as a lion from the swelling of Jordan, Will he ascend to the strong habitation; For suddenly will I cause him to run from it: And he who is chosen will I appoint over her; For who is like me? and who can meet me? And who is he, the shepherd, who can stand before me? The word 'rgyh, as in Proverbs 12:19, is "suddenly," or in a moment. "Him" is the lion, and "from it," the swelling of Jordan. "Over her" is Edom. "Who can meet me?" that is, to contend with me, or resist me, according to the Sept. The verb is yd, though Calvin derived it from vd. The "shepherd" is mentioned, because of the "lion," whom no shepherd can resist when he attacks the flock. God speaks of himself as identified with his chosen one -- Ed.
The swelling of Jordan - Or, the pride of Jordan, the thickets on his banks (marginal reference note).
Against the habitation of the strong - Or, to the abiding pasturage. The lion stalks forth from the jungle to attack the fold, sure to find sheep there because of the perennial (evergreen) pasturage: "but I will suddenly make him (the flock, Edom) run away from her (or it, the pasturage)."
And who is a chosen - Better, and I will appoint over it, the abandoned land of Edom, him who is chosen, i. e., my chosen ruler Nebuchadnezzar.
Who will appoint me the time? - The plaintiff, in giving notice of a suit, had to mention the time when the defendant must appear (see the margin). Yahweh identifies himself with Nebuchadnezzar Jeremiah 25:9, and shows the hopelessness of Edom's cause. For who is like Yahweh, His equal in power and might? Who will dare litigate with Him, and question His right? etc.
Behold, he shall come up like a lion - See the note on Jeremiah 12:5. The similitude used here is well illustrated by Dr. Blayney: "When I shall occasion a like commotion in her (Idumea) as a fierce and strong lion may be supposed to do in the sheep-folds, then I will cause him (the man of whom it is said in the preceding verse that he should not dwell in it) to run away from her as the affrighted shepherds and their flocks run from the lion."
A chosen man - Nebuchadnezzar. That is, God has chosen this man, and given him a commission against Idumea.
Behold, (q) he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make (r) him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that (s) shepherd that will stand before me?
(q) That is, Nebuchadnezzar after he has overcome Judah, which is meant by the swelling of Jordan, will come against mount Seir and Edom.
(r) That is, the Israelites whom the Edomites kept as prisoners to hast away from there.
(s) The captain and governor of the army meaning Nebuchadnezzar.
Behold, he shall come up like a lion from the swelling of Jordan,.... The Targum rightly interprets it of a king and his army, paraphrasing the words thus,
"behold, a king with his army shall come up against them, as a lion comes up from the height of Jordan;''
not the king of Edom that should come up against Judea, or to defend himself against those that invaded him; but Nebuchadnezzar and his army that should come up against the Edomites from the land of Judea, where Jordan was, having first subdued that; or should come with that strength, fury, and fierceness, as a lion when forced out of its covert near the river Jordan, by the overflowing of its banks, and obliged to betake himself to higher grounds; who, being enraged, roars and tears in pieces all in his way. Monsieur Thevenot (w) says, that Jordan is beset on both sides with little, thick, and pleasant woods; and Mr. Maundrell (x) observes, that
"there is a first and outermost bank to the river, about a furlong, upon a level, before you come to the second bank, to which it may be supposed the river did, and still does, overflow; and the second bank is so beset with bushes and trees, such as tamarisk, willows, and oleanders, &c. that you can see no water till you have made your way through them. In this thicket anciently (and the same is reported of at this day) several sorts of wild beasts were wont to harbour themselves, whose being washed out of the covert, by the over flowings of the river, gave occasion to the allusion, Jeremiah 49:19.''
So Jerom (y) speaks of lions, in his time, taking up their abode by the river Jordan, near which were desert places, reeds, and sedges:
against the habitation of the strong; the land of Edom, a country well fortified, in which mighty men dwelt; particularly Mount Seir, where their king was, and which was "the fold of the mighty"; either of the mighty shepherd, as it may be rendered (z); or of the strong place (a); but what is this to a lion?
but I will make him suddenly run away from her; that is, either the mighty shepherd, the king of Edom, from his fold, upon the approach of the lion, the king of Babylon; or else, as it may be rendered, "and I will cause him to run upon it (b) suddenly": that is, cause the king of Babylon to come speedily into the land of Edom, and seize upon it, overrun it, prevail over it, and be master of it, as Jarchi interprets it:
and who is a chosen man that I may appoint over her? a choice person in Nebuchadnezzar's army, fit to be made a deputy governor over the land of Edom:
for who is like me? for wisdom and power; able to do whatever I please, and to furnish those with proper abilities to perform and accomplish whatever I give them in charge and commission to do:
and who will appoint me the time? set a time to dispute the matter with me, or engage in war against me?
and who is that shepherd that will stand before me? or king, as the Targum and Ben Melech; any king, prince, or potentate, who, both in Scripture and in other writings, are often called shepherds; the king of Edom is particularly pointed at, whose habitation or fold is before observed: alas! what could such a shepherd do? or how could he stand before the almighty God, or any lion he should send?
(w) Travels, par. 1. B. 2. ch. 41. p. 193. (x) Journey from Aleppo to Jerusalem, p. 82. Ed. 7. (y) Comment. in Zech. xi. 3. (z) "ad caulam fortis", i.e. "pastoris validi et fortis", Schmidt. (a) "Sub. loci robusti", Vatablus; so Ben Melech. (b) "nam momento currere faciam cum (nempe Nebuchadanosarem) supra eam", De Dieu, Gataker.
he--Nebuchadnezzar, or Nebuzara-dan; the name would at once suggest itself to the minds of the hearers (Jeremiah 48:40; Jeremiah 46:18).
swelling--as a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighboring heights [CALVIN]. See as to the translation, "pride of the Jordan," see on Jeremiah 12:5.
habitation of . . . strong--the fastnesses of Idumea (compare Numbers 24:21). MAURER translates, "An ever verdant (literally, 'perennial') pasturage," that is, Idumea heretofore having enjoyed uninterrupted tranquillity; so in Jeremiah 49:20 the image is retained, the Idumeans being compared to "a flock," and their king to "a shepherd," in this verse, and the enemy to "a lion" (compare Jeremiah 50:17-19). English Version accords more with the Hebrew.
suddenly--"in the twinkling of an eye," as the Hebrew implies.
. . . her--I will make Nebuzara-dan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go away speedily: elsewhere. Instead of "but," translate, "for." GROTIUS translates, "run upon her," or "to her," instead of "run away from her." MAURER understands it, "I will make him (the Idumean) run away from her" (that is, from his own land); the similar change of reference of the pronouns (Jeremiah 50:44) favors this.
who is a chosen man, &c.--God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from all sides the agents He chooses.
who is like me?-- (Exodus 15:11).
who will appoint me the time?--namely, for entering into a trial in judgment with Me (see Margin). Image from law courts (Job 9:19).
shepherd--leader of the Idumeans; following up the previous image, "a lion"; no Idumean shepherd shall withstand the lion sent by Jehovah (Job 41:10), or save the Idumean flock.
Behold - The Edomites shall come up fiercely against Nebuchadrezzar, but will suddenly flee, yea even from their own country. Appoint - Into whose hands shall I give that country. For who - For I can do whatsoever I please. Will appoint - And who will appoint me a time to plead with men? Who is - Where is that king or potentate that will stand before me?
*More commentary available at chapter level.