Jeremiah uses nearly the same words; but the sense of the expression is ambiguous, when he says, Lo, little have I set thee.' To me it appears probable, that the Prophet reproves the Idumeans, because they became arrogant, as it were, against the will of God, and in opposition to it, when, at the same time, they were confined to the narrow passes of mountains. It is said elsewhere, (Malachi 1:2,) Jacob and Esau, were they not brethren?' "But I have given to you the inheritance promised to your father Abraham; I have transferred the Idumeans to mount Seir." Now it is less bearable, if any one be elated with pride, when his condition is not so honorable. I therefore think that the Idumeans are here condemned because they vaunted so much, and arrogated to themselves more than what was right, when they yet were contemptible, when their condition was mean and obscure, for they dwelt on mount Seir. But others think that the punishment, which was impending over them, is here denounced, Lo, little have I made thee among the nations, and Jeremiah says, and contemptible among men'; he omits the two words, thou and exceedingly; he says only, and contemptible among men'. But as to the substance, there is hardly any difference. If then we understand that that nation was proud without reason, the sense is evident, that is, that they, like the giants, carried on war against God, that they vaunted themselves, though confined to the narrow passes of mountains. Though I leave to others their own free opinion, I am yet inclined to the former view, while the latter has been adopted nearly by the consent of all; and that is, that God was resolved forcibly to constrain to order those ferocious men, who, for no reason, and even in opposition to nature, are become insolent. But if a different interpretation be more approved, we may say, that the Prophet begins with a threatening, and then subjoins a reason why God determined to diminish and even to destroy them: for though they dwelt on mountains, it was yet a fertile region; and further, they had gathered in course of long time much wealth, when they attained security, when no enemy disturbed them. This then is the reasoning, Lo, I have made thee small and contemptible in the mountain, -- and why? because the pride of thy heart has deceived thee; and Jeremiah adds, terror, [1] although some render tphltstk taphlatastae, image; but this seems not appropriate. Jeremiah then, I doubt not, mentions terror in the first place; for it almost ever happens, that the proud strike others with fear: such then were the Idumeans. Now if we follow the first meaning I explained, the two verses may be read as connected, Lo, I have made thee small and contemptible among the nations; [2] but the pride of thy heart has deceived thee; some render it, has raised thee up, deriving it from ns' nusha: but they read s shin, pointed on the left side; for if ns' nusha has the point in the branch of the shin, on the right hand, it means to deceive, but if on the left, it signifies to raise up. Then they give this translations "The pride of thine heart has raised thee up:" but we clearly learn from Jeremiah, that it ought, as almost all interpreters agree, to be rendered thus, "The pride of thine heart has deceived thee:" for he says not hsy'k eshiac but hsy' 'vtk eshia autea, that is, it was to thee the cause of error and of madness. Of the sense then of this verb there can be no doubt. The Prophet now laughs to scorn the Idumeans, because they relied on their own fortresses, and thought themselves, according to the common saying, to be beyond the reach of darts; and hence they petulantly insulted the Israelites and despised God himself. The Prophet therefore says, that the Idumeans in vain felicitated themselves, for he shows that all they promised to themselves were mere delusions. The import of what is said then is, "Whence is this your security, that ye think that enemies can do you no harm? Yea, ye despise God as well as men; whence is this haughtiness? whence also is the great confidence with which ye are puffed up? Verily, it comes only from mere delusions. The pride of thine heart has deceived thee." And yet there was not wanting a reason why the Idumeans were thus insolent, as the Prophet also states: but he at the same time shows that they had deceived themselves; for God cared not for their fortresses; nay, he counted them as nothing. Thou dwellest, he says, (this is to be regarded as a concession,) in the clefts of the stone; some read, "between the windings of the rock;" [3] though others think sl Salo to be the name of a city. But though I should allow that the Prophet alludes to the name of a city, I yet do not see how can that stand which they hold; for clefts comfort not with a city situated on a plain, though within the ranges of mountains. I do not then doubt but that sl Salo here means mount Seir. As then the Idumeans had fortresses amidst rocks, they thought that all enemies could easily be kept out. And hence it follows, The height is his habitation, that is, he dwells in lofty places; and hence he says in his heart, Who shall draw me down to the ground? He afterwards subjoins what I have already stated, -- that though their region was exceedingly well fortified, yet the Idumeans were greatly deceived, and indulged themselves in vain delusions, "If thou shouldest raise up thy seat, he says, like the eagle", -- literally, If thou shouldest rise as the eagle,' -- "and if thou shouldest among the clouds [4] set and nest, I will thence draw thee down, saith Jehovah". We now see that the Prophet did not without reason deride the confidence with which the Idumeans were inflated, by setting up their fortresses in opposition to God: for it is the greatest madness for men to rely on their own power and to despise God himself. At the same time he could, as it were, easily dissipate by one blast every idea of defense or of power that is in us; but this subject will be more fully handled by us tomorrow.

Footnotes

1 - Blayney, for very satisfactory reasons, transfers this word to the preceding verse, and then the passage will be almost literally the same with this of Obadiah. The 15th, and the beginning of the 16th in Jeremiah 49 may be thus rendered, -- 15. For, behold, small have I made thee among the nations, Contemptible among the men of thy terror, (that is, such as thou didst fear.) 16. Deceived thee has the pride of thy heart; etc. -- Ed.

2 - It is evidently of the past, and not of the future, that this verse speaks. The corresponding passage in Jeremiah is, in our version, rendered in the future tense, but Blayney renders it, as it is, in the past tense. Our version here adopts the past tense in the first line, "I have made," etc., and the present in the second, "Thou art," etc., contrary to the rule, that when the auxiliary verb is not expressed in the original, the tense of the verbs expressed is to be observed. The two lines should therefore be thus translated, -- Behold, small have I made thee among the nations; Despised wert thou exceedingly. The reference is, no doubt, as Calvin says, to the poor inheritance assigned to the Edomites, and to the low station they occupied among other nations; and hence their pride and insolence appeared more evident and unreasonable. -- Ed.

3 - Blayney renders the same words in Jeremiah 49:16, "the encirclings of the rock:" but Parkhurst renders them "the cracks, or fissures of the rock." -- Ed.

4 - Literally it is, "among the stars," vyn kvkvym. -- Ed.

Behold, I have made thee small - God, having declared His future judgments upon Edom, assigns the first ground of those judgments. Pride was the root of Edom's sin, then envy; then followed exultation at his brother's fall, hard-heartedness and bloodshed. All this was against the disposition of God's Providence for him. God had made him small, in numbers, in honor, in territory. Edom was a wild mountain people. It was strongly guarded in the rock-girt dwelling, which God had assigned it. Like the Swiss or the Tyrolese of old, or the inhabitants of Mount Caucasus now, it had strength for resistance through the advantages of its situation, not for aggression, unless it were that of a robber-horde. But lowness, as people use it, is the mother either of lowliness or pride. A low estate, acquiesced in by the grace of God, is the parent of lowliness; when rebelled against, it generates a greater intensity of pride than greatness, because that pride is against nature itself and God's appointment. The pride of human greatness, sinful as it is, is allied to a natural nobility of character. Copying pervertedly the greatness of God, the soul, when it receives the Spirit of God, casts off the slough, and retains its nobility transfigured by grace. The conceit of littleness has the hideousness of those monstrous combinations, the more hideous, because unnatural, not a corruption only but a distortion of nature. Edom never attempted anything of moment by itself. "Thou art greatly despised." Weakness, in itself, is neither despicable nor "despised." It is despised only, when it vaunts itself to be, what it is not. God tells Edom what, amid its pride, it was in itself, "despicable;" what it would thereafter be, "despised" .

I have made thee small among the heathen - God ever attributes to himself the rise and fall of nations. If they be great and prosperous, it is by God's providence; if they be tow and depressed, it is by his justice. Compared with the Assyrians, Chaldeans, Egyptians, Syrians, Arabs, and other neighboring nations, the Idumeans were a small people.

Behold, I have made thee small among the Heathen,.... Or "a little one", or "thing" (o); their number few, and their country not large, as Aben Ezra, especially in comparison of other nations; and therefore had no reason to be so proud, insolent, and secure, as they are afterwards said to be; or rather, "I will make thee"; the past for the future, after the prophetic manner, as Kimchi; that is weak and feeble, as the Targum; reduce their numbers, destroy their towns and cities, and bring them into a low and miserable condition: or the sense is, that he would make them look little, mean, and abject, in the sight of their enemies who would conclude, upon a view of them, that they should have no trouble in subduing them, and therefore should attack them without fear, and as sure of success:
thou art greatly despised; in the eyes of the nations round about; by their enemies, who looked upon them with contempt, because of the smallness of their number, their defenceless state and want of strength to support and defend themselves; see Jeremiah 49:15; had so the pope of Rome is little and despicable in the eyes of the monarchs of the earth; and the antichristian Edom will be more so at the time of its general ruin.
(o) "parvium", V. L.

I have made thee small--Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [MAURER]. Edom then extended from Dedan of Arabia to Bozrah in the north (, ). CALVIN explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" ()? But if so, why should the heathen peoples be needed to subdue one so insignificant? , confirms MAURER'S view.

The Lord threatens Edom with war, because He has determined to reduce and humble the nation, which now, with its proud confidence in its lofty rocky towers, regards itself as invincible. Obadiah 1:2. "Behold, I have made thee small among the nations; thou art greatly despised. Obadiah 1:3. The pride of thy heart hath deceived thee; thou that dwellest in rocky castles, upon its lofty seat; that saith in its heart, Who will cast me down to the ground?: Obadiah 1:4. If thou buildest high like the eagle, and if thy nest were placed among stars, thence will I cast thee down, is the saying of Jehovah." Obadiah 1:2 is correctly attached in Jeremiah (Obadiah 1:15) by כּי, inasmuch as it contains the reason for the attack upon Edom. By hinnēh (behold), which points to the fact itself, the humiliation of Edom is vividly presented to the mind. The perfect nâthattı̄ "describes the resolution of Jehovah as one whose fulfilment is as certain as if it had already occurred" (Caspari). What Jehovah says really takes place. קטן refers to the number of the people. The participle בּזוּי is perfectly appropriate, as expressing the ideal present, i.e., the present which follows the קטן נתתּיך. When the Lord has made Edom small, it will be very much despised. It is only through an incorrect interpretation of the historical present that Hitzig would possibly be led to regard the participle as unsuitable, and to give the preference to Jeremiah's בּזוּי בּאדם.

Small - Thou art a small people. In comparison with other nations. Despised - What ever these Edomites had been, now they were despised.