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英文原文
The cup of trembling still goes round, and the nations must all drink of it, according to the instructions given to Jeremiah, Jer 25:15. This chapter puts it into the hands, I. Of the Ammonites, Jer 49:1-6. II. Of the Edomites, Jer 49:7-22. III. Of the Syrians, Jer 49:23-27. IV. Of the Kedarenes, and the kingdoms of Hazor, Jer 49:28-33. V. Of the Elamites, Jer 49:34-39. When Israel was scarcely saved where shall all these appear?
1-6
The Judgment of Ammonites (595 BC)
论亚扪人的审判（主前595年）
¹ 论亚扪人。耶和华如此说：「以色列没有儿子么？没有产业承受人么？玛勒堪为何得迦得为业呢？他的民为何住在其中的城邑呢？」
² 耶和华说：「日子将到，我必使亚扪人拉巴听见战争的呐喊；她必成为乱堆，她的女儿必被火焚烧；后来以色列必得那先前辖制他之人为业。这是耶和华说的。
³ 「希实本啊，你要哀号，因为艾城荒凉了；拉巴的女子啊，当呼喊，以麻布束腰；要哀哭，在篱笆中跑来跑去；因为他们的王必被掳去，他的祭司和首领也必一同被掳。
⁴ 背道的女子啊，你为何因山谷夸口，因你那流水山谷夸口呢？你为何倚靠你的宝物，说：『谁能到我这里来呢？』」
⁵ 「主万军之耶和华说：看哪，我必使惊吓从四围一切属你的人临到你；你们各人必被赶出，一直往前；无人收留流荡的。
⁶ 后来我必使亚扪人被掳的归回。这是耶和华说的。」
亚扪人无论在亲族或邻舍上，都与摩押人相近，所以次序上他们也接着受审。他们的地紧贴约但河东两支派半的地，却是个坏邻居；然而既是邻舍，他们也在这些循环的预言中有分。1. 此处奉 神之名对亚扪人提起诉讼，因他们非法侵占迦得支派——其紧邻——的合法产业（耶49:1）。所发的是查问状，要查明他们对那片地有何凭据；当基列人被亚述王掳去之时（王下15:29；代上5:26），那地几乎无人居住，至少无人看守，成了下一个入侵者的轻易掠物。「怎么！这是『ob defectum sanguinis——因无后嗣』而归公么？『以色列没有儿子么？没有产业承受人么？』没有迦得人留下、有继承之权的么？或者纵然没有，岂没有以色列人，没有犹大留下的人，比你们与他们更近亲么？」「为何他们的王」——仿佛他对这被没收的产业有权——「或玛勒堪，他们的偶像」——仿佛他有权分给自己的敬拜者——「得迦得为业，他的民住在其中之城邑」，就是 神百姓中那支派拈阄所得的？不，他们有自己的儿子和后嗣，「en ventre de sa mère——在他们母腹中」，亚扪人为防止他们的要求，极其残暴地谋杀了他们（摩1:13）：「他们剖开基列的孕妇，为要扩大自己的境界」，使既夺之地，将来无人能再兴起收复。这样，「他们为自己的境界自高自大」，自夸是自己的（番2:8）。注意，虽然在世人中间强权常胜过公理，那强权却要被全能者所约束——他「坐在宝座上按公义审判」；那些以为凡能下手夺取的、或无人认领的，就是自己所有的人，必发现自己错了。业主当得公道，他们死后他们的继承人也当得公道；欺骗继承人是大罪，纵然他们或不知自己的权利，或不知如何争取。这种伤害若加在 神的百姓身上，必特别被追讨。2. 因这强暴所下的判语。（1）惊吓要临到他们： 神要「使战争呐喊被听见」，就在「拉巴」——他们的京城，一座极其坚固的城（耶49:1）。「主万军之耶和华」，一切军队都在他命令之下，「必使惊吓从四围一切属你之人临到」（耶49:5）。注意， 神有许多法子使那作他百姓之惊吓的人惊惶。（2）他们的城邑必成为废墟：「拉巴」——母城——「必成为乱堆」，她的女儿——那些依附于她、从她受命的别城——「必被火焚烧」；以致居民被迫弃之而去，他们要「呼喊」，「以麻布束腰」，如同失去一切、不知投奔何处的人。（3）他们所夸耀的那地必荒废（耶49:4）：「背道的女子啊，你为何因山谷夸口，并『倚靠你的宝物』呢？」他们被控背道或转离 神和他的敬拜，因为他们是义人罗得的后裔。诚然，他们从未像以色列那样与 神立约；然而一切拜偶像之人都可称为「背道者」，因为真 神的敬拜先于假神的敬拜。「他们执拗刚愎」（有人如此读）；当他们离弃了自己的 神，他们「因自己的山谷夸口」，特别有一处称为「流水山谷」，因它流出各样美物。这些是他们从以色列强夺的，夺了之后还自夸。他们因自己山谷的坚固——四周环山、不可近——而夸口，因山谷的产物而夸口，因从中所得集的「宝物」而夸口，说：「『谁能到我这里来呢？』」他们沉浸在国中的享乐中，又自欺以为永不受扰地享受：「『明日必如今日』」（赛56:12）；所以他们藐视 神和他的审判；他们骄傲、奢华、安稳；但你为何这样行呢？注意，那些背道转离 神的人，无论在何种属世享乐上，都少有理由以之自乐或托付信心（何9:1）。（4）他们的百姓，从最小到最大，必被逐出国。有的逃命寻找避难所，有的被掳去，以致他们的地完全空虚：「他们的王和他的首领」，不，连「玛勒堪，他们的神」，「并他的祭司」，「必被掳去」（耶49:3）；「各人必被赶出，一直往前」（耶49:5），取最近的路，竭力逃跑，忘了如今失效的「山谷，那流水山谷」。而为使他们的苦楚完全，「无人收留流荡的」——无人如雅亿接待西西拉那样为他们开门接待（士4:18）；逃命的人如此顾全自己，以致不留心别人，连与他们最亲近、流荡不知所往的人也不顾（如耶47:3）。（5）那时亚扪人的地必落入留下之以色列人手中（耶49:2）：「后来以色列必得那先前辖制他之人为业」，要占有那曾占有他之地之人的地，作为报复。注意，当受屈之人的损失从行屈之人的不义之财中得补偿时， 神护理的公义当被承认。 神之以色列的仇敌虽能一时掠劫他们，局面不久就要翻转。3. 然而也有将来怜悯的盼望给他们（耶49:6），如前文给摩押的。日子将到，「亚扪人被掳的」必「归回」；因为人事如此：轮盘周转。
英文原文
The Judgment of Ammonites (595 BC)
¹ Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why then doth their king inherit Gad, and his people dwell in his cities?
² Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.
³ Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, and his priests and his princes together.
⁴ Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me?
⁵ Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.
⁶ And afterward I will bring again the captivity of the children of Ammon, saith the LORD.
The Ammonites were next, both in kindred and neighbourhood, to the Moabites, and therefore are next set to the bar. Their country joined to that of the two tribes and a half, on the other side Jordan, and was but a bad neighbour; however, being a neighbour, they shall have a share in these circular predictions. 1. An action is here brought, in God's name, against the Ammonites, for an illegal encroachment upon the rightful possessions of the tribe of Gad, that lay next them, Jer 49:1. A writ of enquiry is brought to discover what title they had to those territories, which, upon the carrying away of the Gileadites, by the king of Assyria (2Ki 15:29, 1Ch 5:26), were left almost dispeopled, at least unguarded, and an easy prey to the next invader. "What! Does it escheat ob defectum sanguinis—for what of an heir? Hath Israel no sons? Hath he no heir? Are there no Gadites left, to whom the right of inheritance belongs? Or, if there were not, are there no Israelites, none left of Judah, that are nearer akin to them than you are?" Why then does their king, as if he were entitled to the forfeited estates, or Milcom, their idol, as if he had the right to dispose of it to his worshippers, inherit Gad, and his people dwell in the cities which fell by lot to that tribe of God's people. Nay, there were sons and heirs of their own body, en ventre de sa mere—in their mother's womb, and the Ammonites, to prevent their claim, most barbarously murdered them (Am 1:13): They ripped up the women with child of Gilead, that they might enlarge their border, that, having seized it, none might rise up hereafter to recover it from them. Thus they magnified themselves against their border and boasted it was their own, Zep 2:8. Note, Though among men might often prevails against right, yet that might shall be controlled by the Almighty, who sits in the throne, judging right; and those will find themselves mistaken who think every thing their own which they can lay their hands on, or which none yet appears to lay claim to. As there is justice owing to owners, so also to their heirs, when they are dead, whom it is a great sin to defraud, though they either know not their right or know not how to come at it. This shall be reckoned for particularly, when injuries of this kind are done to God's people. 2. Judgment is here given against them for this violence. (1.) Terrors shall come upon them: God will cause an alarm of war to be heard, even in Rabbah, their capital city and a very strong one, Jer 49:1. The Lord God of hosts, who has all armies at his command, will bring a fear upon them from all that be about them, Jer 49:5. Note, God has many ways to terrify those who have been a terror to his people. (2.) Their cities shall be laid in ruins: Rabbah, the mother-city, shall be a desolate heap, and her daughters, the other cities that have a dependence upon her, and receive law from her as daughters, shall be burnt with fire; so that the inhabitants shall be forced to quit them, and they shall cry, and gird themselves with sackcloth, as having lost all they had, and not knowing whither to betake themselves. (3.) Their country, which they were so proud of, shall be wasted (Jer 49:4): Wherefore gloriest thou in the valleys, and trustest in thy treasures, O backsliding daughter? They are charged with backsliding or turning away from God and from his worship, for they were the posterity of righteous Lot. It is true, they had never been so in covenant with God as Israel was; yet all idolaters may be called backsliders, for the worship of the true God was prior to that of false gods. They were untoward and refractory (so some read it); and, when they had forsaken their God, they gloried in their valleys, particularly one that was called the flowing valley, because it flowed with all good things. These they had violently taken away from Israel, and gloried in it when they had done so. They gloried in the strength of their valleys, so surrounded with mountains that they were inaccessible, gloried in the products of them, gloried in the treasures they got together out of them, saying, Who shall come unto me? While they bathed themselves in the pleasures of their country, they flattered themselves with a conceit that they should never be disturbed in the enjoyment of them: To-morrow shall be as this day; therefore they set God and his judgments at defiance; they are proud, voluptuous, and secure; but wherefore dost thou do so: Note, Those who backslide and turn away from God have little reason either to take complacency or to put confidence in any worldly enjoyments whatsoever, Ho 9:1. (4.) Their people, from the least to the greatest, shall be forced out of the country. Some shall flee to seek for shelter, others shall be carried into captivity, so that their land shall be quite evacuated: Their king and his princes, nay, and Milcom, their god, and his priests, shall go into captivity (Jer 49:3), and every man shall be driven out right forth, shall take the next way, and make the best of it in his flight (Jer 49:5), forgetting the valleys, the flowing valleys, which now fail them. And, to complete their misery, none shall gather up him that wanders, none shall open their doors to them, as Jael to Sisera, to entertain them; and those that flee shall be so much in care to secure themselves that they shall not take notice of others, no, not of those that are nearest to them, that wander, and are at a loss which way to go, as Jer 47:3. (5.) Then the country of the Ammonites shall fall into the hands of the remaining Israelites (Jer 49:2): Then shall Israel be heir to those that were his heirs, shall possess himself of their land who had possessed themselves of his, by way of reprisal. Note, The equity of divine Providence is to be acknowledged when the losses of the injured are recompensed out of the unjust gains of the injurious. Though the enemies of God's Israel may make a prey of them for a while, the tables will shortly be turned. 3. Yet there is a prospect given them of mercy hereafter (Jer 49:6), as before to Moab. The day will come when the captivity of the children of Ammon will be brought again; for so it is in human affairs: the wheel goes round.
7-22
The Judgment of Edom (595 BC)
以东的审判（公元前595年）
⁷ 论以东，万军之耶和华如此说：提幔中再没有智慧吗？谋略从聪明人灭绝了吗？他们的智慧耗尽了吗？ ⁸ 底但的居民哪，转身逃跑，深居隐藏；因为我使以扫遭灾的时候，必刑罚他。 ⁹ 摘葡萄的若来在你那里，岂不剩下些葡萄吗？夜间偷盗的贼，也必毁坏直到够了。 ¹⁰ 我却使以扫赤露，露现他的隐密处；他不能隐藏自己；他的后裔、弟兄、邻舍都一同被灭，他自己也不在了。 ¹¹ 你撇下孤儿，我必保全他们的性命；你的寡妇可以倚靠我。 ¹² 耶和华如此说：看哪，那本来不该喝这杯的，实在已经喝了；你能全然免罚吗？你必不能免罚，你定要喝。 ¹³ 耶和华说：我指着自己起誓，波斯拉必成为荒场、羞辱、荒凉和咒诅；她的一切城邑都必永远荒废。 ¹⁴ 我从耶和华那里听见风声，有使者被差遣到列国，说：你们聚集，前来攻击她，起来争战。 ¹⁵ 看哪，我必使你在列国中微小，在人中被藐视。 ¹⁶ 你那令人惊恐的威势和你心中的狂傲欺骗了你；你这住在磐石穴中、占据高处的啊，你虽如大鹰高搭窝巢，我必从那里拉下你来，这是耶和华说的。 ¹⁷ 以东必成为荒场；凡经过的人都必惊奇，又嗤笑她一切的灾殃。 ¹⁸ 耶和华说：必无人住在那里，也无世人寄居其中，正如所多玛、蛾摩拉和邻近城邑的倾覆一般。 ¹⁹ 看哪，他必如狮子从约旦河边的丛林上来攻击坚固的居所；我却要忽然使他逃跑离开她；我派谁治理她呢？因为谁能像我？谁定我的日期？有哪个牧人能在我面前站立得住呢？ ²⁰ 你们要听耶和华针对以东所定的旨意，并他针对提幔居民所设的谋略：群中最弱的也必把他们拉出来；他必使他们的住处连同他们一同荒凉。 ²¹ 大地因他们倒塌的响声而震动；他们哀号的声音，在红海也被听见。 ²² 看哪，他必如大鹰飞上来展开翅膀攻击波斯拉；到那日，以东勇士的心必如同临产妇人的心。
以东人接下来要从神借着耶利米的口接受他们的判决：他们也是神的以色列的宿敌；但他们受报应的日子必到，如今已临近，此事的预言不仅为警告他们，更是为安慰神的以色列——他们的苦难因以东人的夸胜和以东人在他们遭难时的喜乐而大大加重（诗137:7）。这预言『论以东』所用的许多措辞取自俄巴底亚的预言——那也是『论以东』的；因为众先知既受同一位圣灵感动，他们的预言必有奇妙的和谐与一致。此处所预言的是：
I. 以东全地必尽被毁坏、变为荒凉——『以扫的灾祸』必『临到他』，就是他所应得、神长久以来所定的——为着他从前的罪（耶49:8）。时候将到，神『必刑罚他』、向他追讨；那时他们必从刀剑前『逃跑』、从战场『转身』、『深居隐藏』在隐密的洞穴中。他们一切所有的必被征服者掳去；虽然『摘葡萄的会留下一些残余』，连『偷盗的贼』也『够了自己就不再毁坏』，那些毁灭他们的却永不餍足（耶49:9,10）；他们必使『以扫』完全赤露，剥尽以东人一切所有的，必找到方法寻见他们最隐藏的财宝，发现他们以为可以保全财富的『隐密处』并加以洗劫，以致他们无一能保全自己的财富，也不能保全自己和可能藏在小屋中的儿女：『他不能隐藏自己』，连『他的后裔也』被毁灭。『他的弟兄』摩押人，和『他的邻舍』非利士人——他本可指望从他们得救援，至少得庇护——也与他一同被毁，无力为他效劳。『他也不在了』，或作『他已不存在了，他无所存留』，以致无人能说下面的话（耶49:11）：『你撇下孤儿，我必保全他们的性命。』当他们逃亡或死亡之时，必无一人存留——无亲属、无朋友，甚至无教区执事来照管他们撇下的妻儿。以东不在了，他被剪除、归无；也无人可以说：『把你的孤儿留给我。』一家之主若被剪除或被迫离去，他若有可信的朋友可以托付家眷，那是某种安慰；但他们必无这样的人，因为所有人都卷入同一灾祸之中。迦勒底译文把这视为神对他百姓所说的话——把他们与以东人在此灾祸中分别出来；如此读：『但以色列家啊，你们不可撇下你们的孤儿；我必保全他们，让你们的寡妇安息在我的话语上。无论以东人的寡妇和孤儿遭遇何事，我必看顾你们的。』注意，神的百姓临死之时，可以把自己留下的亲人交托给神——这是说不出的安慰；他们可以凭着信心把他们交托给他，又勉励他们信靠他；虽然不能指望在世上为他们得着大事，却可指望他保全他们存活，只要他们信靠他。至于以东人，他们当指望的不过是成为『荒场』和『羞辱』；因为判令已出，神已『指着自己起誓』（耶49:13），他们的城邑必成为荒废——不，必成为『永远荒废』；他们必被降为卑微可鄙；他们从前声势浩大，神却必使他们在『列国中微小』；那些藐视神百姓的，自己必『在人中被藐视』（耶49:15，俄2）；不，他们必成为怪物，甚至是奇迹（耶49:17）：以东必成为如此『荒场』，凡『经过的人都必惊奇』；不，更糟的是，他们必成为恐怖；以东必如所多玛和蛾摩拉，无人愿接近其废墟，『必无人住在那里』（耶49:18），它必被变为令人惊骇之地。
II. 这毁灭的工具必坚决而可畏。他们从神得着委任；神召他们来服这差事（耶49:14）：『我从耶和华那里听见风声』——或报告——『就是借俄巴底亚的预言听见的，借着一个低语向我听见的，有使者——或传令官，或信使——被差遣到要使以东荒废的外邦人那里，说：你们聚集』——尽你们所能召集一切军力——『前来攻击她』；因为（耶49:20）这是『他所定针对以东的旨意』。事情已定，判令已出，无可抗拒。神既定意以东必成为荒场，那被用以使之荒废的必快来、强力而来。尼布甲尼撒就是这位——此处预言的是他：1. 他『必如狮子』上来——带着凶猛和暴怒，如同被约旦河『涨溢』两岸所激怒的狮子，被迫离开水边的藏身处，奔上高地（耶49:19）。他必咆哮而来，吞噬一切挡路的人。他必来『攻击坚固的居所』——堡垒和城堡；我必『使他忽然进入那地』（如此读更为合理），使他们未及备置防守之物便已遭袭；因为我必寻找一个『所派治理她』的『选民』来行这屠杀——一个合乎此目的、从民中所选的人；因为当神有工作要做，他必找到最合适的器皿：『谁像我这样善于拣选器皿、激发他们做工？谁『定我的日期』？谁敢向我挑战，定时间和地点与我相会？谁敢在战场上与我交锋？当我差遣狮子进入羊群，有哪个牧人能、或敢在我面前、或敌对我站立，去抵挡那狮子，想要救回羊群中的任何一只？』注意，当神有任何工作要做，他不久必找到有能力承担的人；全世界也不能找到有能力抵挡的人。不，神若要毁灭以东，使其中居民被驱逐，并不需要狮子，不需要猛狮来行：『群中最弱的也必把他们拉出来』（耶49:20）；尼布甲尼撒随从中最卑微的仆人、跟从营中一切最软弱的，也必『把他们拉出来』屠宰，强迫他们逃亡或投降，并『使他们的住处连同他们一同荒凉』。神能借最不像的器皿成就最伟大的工作。迦勒底军来攻击以东人时，人人都要动手，营中最贫穷的兵丁也要向他们拉一把。2. 尼布甲尼撒不仅要像狮子——百兽之王——上来，也要像鹰——百鸟之王——上来（耶49:22）：他必如鹰扑向猎物——如此迅速，如此有力——展翅罩住波斯拉，据为己有（如前耶48:40），随即以东『勇士的心』必消化，因为他们必看见这是一个与他们抗衡徒劳的敌人。
III. 以东人在遭难之日所仰赖的一切都必失效。1. 他们仰赖自己的智慧，但这于他们无益。这是这预言中针对以东所命中的第一件事（耶49:7）。那国向来以智慧著称，他们的政治家被认为在政治上卓越；然而如今他们一切谋略中必采取如此错误的步骤，一切设计都必如此挫败，以致人必惊奇地问：以东人怎么了？『提幔中再没有智慧吗？』东方之国的智者（王上4:30）竟成了愚昧人吗？那些被认为独占谨慎的人，竟『智穷才尽』吗？『谋略从聪明人灭绝了吗？』是的，当神设计毁灭一国之时，便如此行；因为他所要毁灭的，必先使之昏乱。见伯12:20。『他们的智慧耗尽了吗？它疲倦了吗？』（有人如此读）；『它被磨尽了吗？』（另有人如此读）；『它无用了？』（又有人如此读）。是的，当神出来与他们相争，智慧于他们毫无帮助。2. 他们仰赖自己的力量，但这也无济于事（耶49:16）。他们向来是邻邦的惊吓；人人都怕他们，俯首称臣，这使他们骄傲、自视甚高，又十分安逸；因为邻邦无人敢触犯他们，他们就以为世上无一国敢触犯他们。他们的地多为山地，有许多关隘，他们自以为足以坚守，抵御任何入侵者；但他们的『令人惊恐的威势』欺骗了他们，他们想象中不可攻克的信念也是如此；他们并未如他们的可怕那样强大，也未如他们的安逸那样安全。无论他们多高，神必使他们降卑；因为『智慧』不能敌挡主，『势力』也不能敌挡主。见俄3-4, 8相同的表达。
IV. 他们的毁灭必无可避免，且十分显著。1. 神已经定了这事（耶49:12）；他已经说了；不，（耶49:13），他已经『起誓』，以东人『必不全然免罚』，他们必『喝那颤抖的杯』——这杯递在他们周围一切邻邦手中；连那些『本来不该喝这杯的』——就是不如他们那样应得的——就是对他们以色列并未如以东那样作仇敌的列国，或以色列自己（神特殊的子民，其中有许多、极多人遵守他的典章，因此本可指望得豁免）都已经喝了这苦杯；以东人还想躲过吗？不，他们『必喝』。注意，神既刑罚罪轻的，罪重的指望免罚便是愚妄；审判既从神的家起首，也必临到外人。2. 全世界都必留意这事（耶49:21）：『大地因他们倒塌的响声而震动』，列国都因此挂虑；这消息必使他们战兢。『哀号的声音被听见直到红海』——红海的水流经以东的海岸。征服者的呐喊和被征服者的尖叫必如此响亮，以东灭亡的消息在列国中必造成如此巨大的响声，以致停泊在红海装载货物的船只（王上9:26）都必听见，然后把消息带到最远的海岸。注意，那些素来好以荣华权势制造声势的人，他们的倾倒也必造成更大的声势。
英文原文
The Judgment of Edom (595 BC)
⁷ Concerning Edom, thus saith the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?
⁸ Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him.
⁹ If grape-gatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough.
¹⁰ But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not.
¹¹ Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me.
¹² For thus saith the LORD; Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou he that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it.
¹³ For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.
¹⁴ I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle.
¹⁵ For, lo, I will make thee small among the heathen, and despised among men.
¹⁶ Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD.
¹⁷ Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof.
¹⁸ As in the overthrow of Sodom and Gomorrah and the neighbour cities thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it.
¹⁹ Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make 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 shepherd that will stand before me?
²⁰ Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them.
²¹ The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea.
²² Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.
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, Ps 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 49:9,10); 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, Ob 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 (1Ki 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, Ob 1:3,4,8.
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 (1Ki 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.
23-27
The Judgment of Damascus (595 BC)
大马士革的审判（公元前595年）
²³ 论大马士革。哈马和亚珥拔蒙羞，因为他们听见凶恶的信息，就胆怯如水，不得平静。
²⁴ 大马士革发软，转身逃跑，战兢抓住她；痛苦忧愁将她抓住，如同难产的妇人。
²⁵ 我所喜乐可赞美的城，为何没有被撇下呢！
²⁶ 因此她的少年人必仆倒在她的街道上，当那日一切兵丁必被剪除；这是万军之耶和华说的。
²⁷ 我必在大马士革的城墙上点火，火必烧毁便哈达的宫殿。
叙利亚国位于迦南以北，正如以东位于迦南以南；我们现在必须转向北方，观看那个曾屡次搅扰以色列的王国即将临到的命运。大马士革是该国的首府，全地的覆灭就包含在大马士革的覆灭之中；然而哈马和亚珥拔这两座其他重要城市也被提名（耶49:23），便哈达所建造的宫殿也特别被指定要毁灭（耶49:27；另见摩1:4）。有人认为便哈达（哈达之子，"哈达"或是他们的偶像，或是他们的一位古王，其余诸王皆由此而出）是叙利亚诸王的通称，如同法老之于埃及诸王。现在请看关于大马士革的审判：
一、 这审判始于可怕的惊吓与胆怯。他们"听见凶恶的信息"——巴比伦王率领全军前来攻击他们——就"蒙羞"，不知当采取何种措施保全自己；他们的心消化，"胆怯"，毫无斗志，如同"翻腾的海，不得平静"（赛57:20），又如同海中遇暴风的人（诗17:26）；或者说，那始于城中的忧愁要蔓延到沿海一带（耶49:23）。请看神何等容易使那些素来以勇武著称的列国丧胆。如今"大马士革发软"（耶49:24），这座原以为自己能直面最可怕敌人的城，如今竟"转身逃跑"，并承认与命运抗争，就如同产妇与阵痛抗争一般毫无意义——她无法逃避，只能屈从。这城原是"可赞美的城"（耶49:25），并非向神发出的赞美，而是向自己夸耀的赞美，是凡来访的客旅所赞赏、所仰慕的城。这城原是"我所喜乐的城"，那里有世人种种欢娱的丰盛汇聚，享受之中充满欢乐。有人将其读作（虽非必要）"我所喜乐的城"，即先知本人曾满怀喜悦地探访过的城；也可能是王哀叹"我所喜乐之城"倾覆的言语。然而如今这一切都被恐惧与忧愁所淹没。请留意：那些将幸福寄托于属肉体的欢乐之中的人，乃是在自欺；因为神在他的护理之中，能迅速使这些欢乐暗淡，并使之终结。他能迅速使"可赞美的城"成为羞辱，使"喜乐之城"成为自身的惊吓。
二、 这审判终于可怕的倾覆与烈火。（一）居民被杀（耶49:26）："少年人"——本当抗击敌人、保卫城池的——"必仆倒"在街市上，"一切兵丁"——英勇善战、为国效力的精兵——"必被剪除"。（二）城被化为灰烬（耶49:27）：围城者在城墙上"点火"，但这火必吞灭一切，特别是"便哈达的宫殿"——那里曾屡次图谋苦害神的以色列民，因此如今受此报应。
英文原文
The Judgment of Damascus (595 BC)
²³ Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are faint hearted; there is sorrow on the sea; it cannot be quiet.
²⁴ Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail.
²⁵ How is the city of praise not left, the city of my joy!
²⁶ Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.
²⁷ And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.
The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names (Jer 49:23), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, Jer 49:27; see also Am 1:4. Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet (Isa 57:20), or like men in a storm at sea (Ps 17:26); or the sorrow that begins in the city shall go to the sea-coast, Jer 49:23. See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble (Jer 49:24), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise (Jer 49:25), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain (Jer 49:26): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes (Jer 49:27): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God's Israel, for which it is now thus visited.
28-33
The Judgment of Kedar (595 BC)
基达的审判（公元前595年）
²⁸ "论巴比伦王尼布甲尼撒所击打的基达和夏琐诸国，耶和华如此说：起来，上基达去，毁灭东方人。
²⁹ 他们的帐棚和羊群要被夺去；他们的幔子和一切器皿并骆驼要被取去；人必向他们呼喊说：『四围都有惊吓。』"
³⁰ 耶和华说："夏琐的居民哪，要逃奔远方，住在深密之处；因为巴比伦王尼布甲尼撒谋划攻击你们，定了计谋要害你们。"
³¹ 耶和华说："起来，上安逸无虑的国去，就是那没有城门没有门闩、独自居住的国。"
³² "他们的骆驼必成为掠物；他们众多的牲畜必成为毁灭之物；我必将那些住在旷野极处的人散于四方；我必使灾祸从四面临到他们。这是耶和华说的。"
³³ "夏琐必成为野狗的居所，永远荒凉；那里必无人居住，也无凡人住在其中。"
这些经文预言尼布甲尼撒和他的军队要在基达人中间（基达人是实玛利之子基达的后裔，住在阿拉伯石地的一部分），以及在与他们相连的夏琐诸国——那些小邦——中所要造成的荒凉；这些邦国或许是迦南人，属迦南北部的夏琐国（曾以耶宾为王），被赶出之后定居在阿拉伯的旷野，与基达人结盟。关于这些人，我们可以在此观察：
一、 他们目前的状态和情形如何？他们住"帐棚"，没有城墙，只有"幔子"（耶49:20），没有设防的城邑；他们"没有城门，没有门闩"（耶49:31）。他们是牧人，没有财宝，只有地上的牲畜，没有金银，只有羊群和骆驼。他们中间没有兵丁，因为他们不怕入侵者；他们也没有商人，因为他们"独自居住"（耶49:31）。别国的人既不来到他们中间，也不与他们通商；他们自给自足，满足于本国的产物和乐趣。这是他们的生活方式，与他们周围的列国大不相同。1. 他们十分富足；他们虽无贸易、无财宝，此处却被称为"富足的国"（耶49:31），因为他们有足够应付人生一切需用的供应，并以之为足。请留意：那些有足够供应自己需用，又知道自己何时够用的人，才是真正富足的人。我们不必到君王和省份的财宝、或商人的银钱中去找富足的人；在"住帐棚的牧人"中间也可以找到。2. 他们十分安逸："他们安逸无虑。"他们的财富是人所不嫉妒的，或即使有人嫉妒，也可以平平安安来享受同样的好处；所以他们不怕任何人。请留意：那些为人清白诚实的人，可以活得很安稳，即使他们"没有城门没有门闩"。
二、 巴比伦王对他们的图谋，以及他向他们发起的攻击："他已经谋害你们，对你们定了计谋"（耶49:30）。那个骄傲的人定意，绝不可有人说：他既已征服了那么多坚固的城，竟留下那些"住帐棚的人"未征服。那只鹰竟肯俯冲去抓这些苍蝇，如此伟大的君王竟肯玩这样小的把戏，实在奇怪；但在野心贪婪之人的网里，凡来的都是鱼。请留意：人能说"我没有行恶"，并不总能使他们免受冤屈之苦；不曾得罪人，对于像尼布甲尼撒这样的人，也不是防卫。然而他行这事虽不义，神引导这事却是公义的。这些人像许多人一样，在邻舍中为人无害，却像他们一样在神面前有罪；正是为刑罚他们得罪神的过犯，神才说（耶49:28）："起来，上基达去，毁灭东方人。"他们要行这事以满足自己的贪婪和野心，神却命定这事为要管教一个忘恩的百姓，并警戒一个漫不经心的世界——在他们似乎最安全时，当预料患难。神对迦勒底人说（耶49:31）："起来，上那安逸无虑的富足国去"；去给他们一个警报，免得有人"以为自己的山站得稳固，不能动摇"。
三、 这事使他们陷入的大惊惶，以及由此在他们中间所造成的大荒凉："他们必向他们呼喊"；边境上的人要把警报传到全国各处，全国必因此陷入极度的混乱；他们必呼喊："四围都有惊吓——我们被仇敌包围了。"单是这恐怖就足以使他们全都起身逃命，他们中没有一人有心抵抗。仇敌要"四面八方"向他们"宣告惊吓"。他们不必动一刀一枪；他们必以呼喊把他们赶出帐棚（耶49:29）。一听见警报，他们必"逃奔远方"，"住在深密之处"（耶49:30），正如以东人（耶49:8）。这"四围的惊吓"必被发现并非无的放矢，因为"灾祸必从四面临到他们"（耶49:31）。四围有仇敌，怪不得四围有惊吓。结局将是：
- 他们所有的必成为迦勒底人的掠物；他们必"取去他们的幔子和器皿"；这些虽粗陋简朴，他们自己也有更好的，却出于恶意要取去，专为毁坏而毁坏。"他们必带走他们的帐棚和羊群"（耶49:29）。"他们的骆驼"必成为那些本不为别的而来之人的掠物（耶49:31）。2. 经上没有说他们中有人被杀，因为他们没有试图抵抗，他们的帐棚和羊群被当作他们性命的赎价；但他们必被赶出、分散；虽然他们如今"住在旷野极处"，在偏僻之处，所以以为在危险之外（这特征是那些人所独有的，耶9:23、25-26），他们却要从那里被"散于四方"，散到世界各处。请留意：隐居和默默无闻并不总是保护和保障。许多自甘与世界疏远的人，仍可能因着意想不到的护理被勉强进入其中；那些最退隐的人，也可能与那些挺身而出、最暴露的人有同样的命运。3. 他们的地必无人居住；因为地处偏远，远离一切大路，又没有城邑和土地足以吸引外人，没有人愿意继承他们，所以"夏琐必永远荒凉"（耶49:33）。忙碌的人若被逐，许多人争着要进入他们的位置，因为他们活得显赫；但这里安静度日的人被逐，却"无人"愿意"住"在他们所住的地方，因为他们活得卑微。
英文原文
The Judgment of Kedar (595 BC)
²⁸ Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east.
²⁹ Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear is on every side.
³⁰ Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
³¹ Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, which dwell alone.
³² And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD.
³³ And Hazor shall be a dwelling for dragons, and a desolation for ever: there shall no man abide there, nor any son of man dwell in it.
These verses foretell the desolation that Nebuchadnezzar and his forces should make among the people of Kedar (who descended from Kedar the son of Ishmael, and inhabited a part of Arabia the Stony), and of the kingdoms, the petty principalities, of Hazor, that joined to them, who perhaps were originally Canaanites, of the kingdom of Hazor, in the north of Canaan, which had Jabin for its king, but, being driven thence, settled in the deserts of Arabia and associated themselves with the Kedarenes. Concerning this people we may here observe,
I. What was their present state and posture? They dwelt in tents and had no walls, but curtains (Jer 49:20), no fortified cities; they had neither gates nor bars, Jer 49:31. They were shepherds, and had no treasures, but stock upon land, no money, but flocks and camels. They had no soldiers among them, for they were in no fear of invaders, no merchants, for they dwelt alone, Jer 49:31. Those of other nations neither came among them nor traded with them; but they lived within themselves, content with the products and pleasures of their own country. This was their manner of living, very different from that of the nations that were round about them. And, 1. They were very rich; though they had not trade, no treasures, yet they are here said to be a wealthy nation (Jer 49:31), because they had a sufficiency to answer all the occasions of human life and they were content with it. Note, Those are truly rich who have enough to supply their necessities, and know when they have enough. We need not go to the treasures of kings and provinces, or to the cash of merchants, to look for wealthy people; they may be found among shepherds that dwell in tents. 2. They were very easy: They dwelt without care. Their wealth was such as nobody envied them, or, if any did, they might come peaceably and enjoy the like; and therefore they feared nobody. Note, Those that live innocently and honestly may live very securely, though they have neither gates nor bars.
II. The design of the king of Babylon against them and the descent he make upon them: He has taken counsel against you and has conceived a purpose against you, Jer 49:30. That proud man resolves it shall never be said that he, who had conquered so many strong cities, will leave those unconquered that dwell in tents. It was strange that that eagle should stoop to catch these flies, that so great a prince should play at such small game; but all is fish that comes to the ambitious covetous man's net. Note, It will not always secure men from suffering wrong to be able to say that they have done no wrong; not to have given offence will not be a defence against such men as Nebuchadnezzar. Yet, how unrighteous soever he was in doing it, God was righteous in directing it. These people had lived inoffensively among their neighbours, as many do, who yet, like them, are guilty before God; and it was to punish them for their offences against him that God said (Jer 49:28): Arise, go up to Kedar, and spoil the men of the east. They will do it to gratify their own covetousness and ambition, but God orders it for the correcting of an unthankful people, and for warning to a careless world to expect trouble when they seem to be most safe. God says to the Chaldeans (Jer 49:31): "Arise, get up to the wealthy nation that dwells without care; go and give them an alarm, that none may imagine their mountain stands so strong that it cannot be moved."
III. The great amazement that this put them into, and the great desolation hereby made among them: They shall cry unto them; those on the borders shall send the alarm into all parts of the country, which shall be put into the utmost confusion by it; they shall cry, "Fear is on every side—We are surrounded by the enemy." the very terror of which shall drive them all to their feet and they shall none of them have any heart to make resistance. The enemy shall proclaim fear upon them, or against them, on every side. They need not strike a stroke; they shall shout them out of their tents, Jer 49:29. Upon the first alarm, they shall flee, get far off, and dwell deep (Jer 49:30), as the Edomites, Jer 49:8. And it will be found that this fear on every side is not groundless, for their calamity shall be brought from all sides thereof, Jer 49:31. No marvel there are fears on every side when there are foes on every side. The issue will be, 1. What they have will be a prey to the Chaldeans; they shall take to themselves their curtains and vessels; though they are but plain and coarse, and they have better of their own, yet they shall take them for spite, and spoil for spoiling sake. They shall carry away their tents and their flocks, Jer 49:29. Their camels shall be a booty to those that came for nothing else, Jer 49:31. 2. It is not said that any of them shall be slain, for they attempt not to make any resistance and their tents and flocks are accepted as a ransom for their lives; but they shall be dislodged and dispersed; though now they dwell in the utmost corners, out of the way, and therefore they think out of the reach, of danger (by this character those people were distinguished, Jer 9:23,25,26), yet they shall be scattered thence into all winds, into all parts of the world. Note, Privacy and obscurity are not always a protection and security. Many that affect to be strangers to the world may yet by unthought-of providences be forced into it; and those that live most retired may have the same lot with those that thrust themselves forth and lie most exposed. 3. Their country shall lie uninhabited; for, lying remote and out of all high roads, and having neither cities nor lands inviting to strangers, none shall care to succeed them, so that Hazor shall be a desolation for ever, Jer 49:33. If busy men be displaced, many strive to get into their placed, because they lived great; but here are easy quiet men displaced, and no man cared to abide where they did, because they lived meanly.
34-39
The Judgment of Elam (595 BC)
以拦的审判（公元前595年）
³⁴ 犹大王西底家登基的时候，耶和华论以拦的话临到先知耶利米，说：
³⁵ 「万军之耶和华如此说：看哪，我必折断以拦的弓，就是他们力量的根本。
³⁶ 我必使四风从天的四方刮来，将他们散到四方；以拦被赶逐的人，没有一国不到的。」
³⁷ 「耶和华说：我必使以拦人在仇敌和寻索他们性命的人面前惊惶；我必使灾祸临到他们，就是我的烈怒；我必使刀剑追赶他们，直到将他们灭尽。
³⁸ 我必在以拦设立我的宝座，从那里除灭君王和首领。这是耶和华说的。」
³⁹ 「到末后的日子，我必使以拦被掳的人归回。这是耶和华说的。」
这预言的日期是西底家登基之初；前面那些反对外邦人的预言，可能也是在同一时候发出的。以拦人是波斯人，是闪之子以拦的后裔（创10:22）；然而有人认为，只是波斯最靠近犹太人的那一部分被称为以拦（以买），与玛代以拦相连，他们说这一部分曾苦害神的以色列，在一次远征中「佩带箭袋」攻击以色列（赛22:6），所以必须与别的一同被追讨。此处概括地预言：神必「使灾祸临到他们」，就是他的「烈怒」；这灾祸已经够重了，它「包含一切灾祸」（耶49:37）。具体而言：
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他们的军力必被废去，不能再为他们效力。以拦人以善射闻名，但「看哪，我必折断以拦的弓」（耶49:35）——毁坏他们的兵器，那时「他们力量的根本」就失去了。神常常这样安排：我们最信靠的，先叫我们失望；那原是「我们力量根本」的，反倒成为我们最少的帮助。
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他们的百姓必被分散。必有仇敌从世界各地来攻击他们，各人都要把其中一些人掳到本国去；另一些人则要逃亡，有的往这边，有的往那边，自己求生，以致「以拦被赶逐的人，没有一国不到的」（耶49:36）。「四风」必刮在他们身上；风暴有时从这一方来，有时从那一方来，把他们抛掷、催赶到各方。我们不知道患难的风可能从哪一方吹来；但若神以他的恩惠四面环绕我们，无论风暴从哪一方来，我们都安全、都可安心。恐惧必驱赶他们到别国；他们必「在仇敌面前惊惶」；但仿佛这还不够，「我必使刀剑追赶他们」（耶49:37）。请留意：神能使他的审判追随那些想借逃亡躲避、想脱离其范围的人。「祸患追捕罪人。」
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他们的首领必被毁灭，政权完全改变（耶49:38）：「我必在以拦设立我的宝座。」尼布甲尼撒的宝座要设在那里，或是居鲁士的宝座——他正是从以拦开始他的征服。或者这话可指神为审判而坐的宝座；他要使他们知道他作王，他「在地上审判」，「君王和首领」都要向他交账，他们虽高，他仍超过他们。以拦的王古时很有名（创14:1）。基大老玛是以拦王，在他日子是个大能的人；周围的列国都服事他；他的继任者，我们可以推想，也极显赫；但在神眼中，以拦王不过是常人一个。当神「在以拦设立他的宝座」时，他必「从那里除灭」现有的「君王和首领」，并立他所喜悦的人。
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然而以拦的毁灭不会是永远的（耶49:39）：「到末后的日子，我必使以拦被掳的人归回。」当居鲁士毁灭了巴比伦，把帝国交在波斯人手中之后，以拦人无疑从他们所散到的各国凯旋归回，再在自己的地上定居。但这应许要在弥赛亚的日子得着完全而主要的应验——那时我们看见以拦人特别列在那些圣灵赐下时「听见用自己的乡谈讲说神的大作为」的人之中（徒2:9、11），那才是最可羡慕的被掳归回。「人若叫你们自由，你们才真自由了。」
英文原文
The Judgment of Elam (595 BC)
³⁴ The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying,
³⁵ Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might.
³⁶ And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.
³⁷ For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, even my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:
³⁸ And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD.
³⁹ But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.
This prophecy is dated in the beginning of Zedekiah's reign; it is probable that the other prophecies against the Gentiles, going before, were at the same time. The Elamites were the Persians, descended from Elam the son of Shem (Ge 10:22); yet some think it was only that part of Persia which lay nearest to the Jews which was called Elymais, and adjoined to Media-Elam, which, say they, had acted against God's Israel, bore the quiver in an expedition against them (Isa 22:6), and therefore must be reckoned with among the rest. It is here foretold, in general, that God will bring evil upon them, even his fierce anger, and that is evil enough, it has all evil in it, Jer 49:37. In particular, 1. Their forces shall be disabled, and rendered incapable of doing them any service. The Elamites were famous archers, but, Behold, I will break the bow of Elam (Jer 49:35), will ruin their artillery, and then the chief of their might is gone. God often orders it so that that which we most trust to first fails us, and that which was the chief of our might proves the least of our help. 2. Their people shall be dispersed. There shall come enemies against them from all parts of the world, and they shall all carry some of them away captive into their respective countries; while others shall flee, some one way and some another, to shift for themselves, so that there shall be no nation whither the outcasts of Elam shall not come, Jer 49:36. The four winds shall be brought upon them; the storm shall come sometimes from one point and sometimes from another, to toss and hurry them several ways. We know not from what point the wind of trouble may blow; but, if God encompass us with his favour, we are safe, and may be easy, which way soever the storm comes. Fear shall drive them into other countries; they shall be dismayed before their enemies; but, as if that were not enough, I will send the sword after them, Jer 49:37. Note, God can make his judgments follow those that think by flight to escape them and to get out of the reach of them. Evil pursues sinners. 3. Their princes shall be destroyed and the government quite changed (Jer 49:38): I will set my throne in Elam. The throne of Nebuchadnezzar shall be set there, or the throne of Cyrus, who began his conquests with Elymais. Or it may be meant of the throne on which God sits for judgment; he will make them know that he reigns, that he judges in the earth, that kings and princes are accountable to him, and that high as they are he is above them. The king of Elam was famous of old, Ge 14:1. Chedorlaomer was king of Elam, and a mighty man he was in his day; the nations about him served him; his successors, we may suppose, made a great figure; but the king of Elam is no more to God than another man. When God sets his throne in Elam he will destroy thence the king and the princes that are, and set up whom he pleases. 4. Yet the destruction of Elam shall not be perpetual (Jer 49:39): In the latter days I will bring again the captivity of Elam. When Cyrus had destroyed Babylon, brought the empire into the hands of the Persians, the Elamites no doubt returned in triumph out of all the countries whither they were scattered, and settled again in their own country. But this promise was to have its full and principal accomplishment in the days of the Messiah, when we find Elamites particularly among those who, when the Holy Ghost was given, heard spoken in their own tongues the wonderful works of God (Ac 2:9,11), and that is the most desirable return of the captivity. If the Son make you free, then you shall be free indeed.
那令人战栗的杯仍在传递，列国都要照着所赐给耶利米的指示（耶 25:15）喝这杯。本章将这杯递给：一、亚扪人（耶 49:1-6）。二、以东人（耶 49:7-22）。三、叙利亚人（耶 49:23-27）。四、基达人以及夏琐诸国（耶 49:28-33）。五、以拦人（耶 49:34-39）。以色列尚且勉强得救，这一切列国又将置身何处？