Jeremiah 49:23

Jeremiah speaks here of the kingdom of Syria, which he means by Damascus, where the kings, as it is well known, resided. The Syrians had been from the beginning very hostile to the Israelites; and histories, well known, record that they had continual wars for many years. At length the kings of Israel confederated with the Syrians for the purpose of attacking their brethren the Jews. Hence it was, that the Syrians caused great troubles to the Jews, and were friends to the Israelites until both kingdoms were subverted by the Chaldeans. It is hence probable that this prophecy was announced while the kingdom was yet standing, or at least before its final overthrow; for it was much weakened before it was wholly cut off, as it has been stated elsewhere.

It was necessary to make this preface, in order that we might know the design of God in proclaiming this prophecy against the Syrians, even because they had been from the beginning enemies to the Israelites, and also, because they had united their strength with them for the purpose of oppressing the Jews. They had therefore always been like the fans of the Devil in the work of consuming the church of God. God then shews here that the calamity which awaited them, was a just reward for the impious cruelty which they had exercised towards the chosen people. This we must bear in mind.

He now says, that Hamath is confounded; this is considered to have been Antioch in Syria. There were many celebrated cities of this name; but Hamath towards Cilicia was the most renowned. He then says that the city Hamath, that is, Antioch, was ashamed as well as Arpad, which was also an opulent city. He adds, because they heard a bad report, or an adverse rumor. By these words he intimates that the kingdom of Syria would be terrified by a report only. No one could have thought such a thing, for when they had united themselves with the Israelites, they thought that they had power enough to drive away their enemies. As then they supposed themselves to be thus strong, so as to be beyond danger, the Prophet derides their confidence, and says that they would be so terrified by mere report, that they would be ashamed as though conquered by enemies.

He then adds, that they would be melted; for מוג, mug, means to be dissolved or melted. But there is here a different reading; many copies have בים דאגה, beim dage, connected with this; and they who read thus are forced to wrest the words of the Prophet. This reading literally is, “They are ashamed in the sea, dread to rest,” or, make to rest, “it cannot,” or could not. We see how harsh is the expression; they, however, elicit this meaning, that these cities would be dissolved, as he who sails on the sea and cannot through dread make his heart tranquil. But, as I have already said, the words of the Prophet are thus perverted. Now, if we read for ב, beth, כ,caph, which denotes likeness, the meaning would be very suitable, as a sea of dread, or a turbulent sea (a noun in the genitive case instead of an adjective, a common thing in Scripture) which cannot rest or be still. (42)

As to the general meaning of the passage, there is not much difference; for the Prophet intends to show that the Syrians would be like a turbulent sea, which is tossed here and there, so that the waves conflict together. If any one prefers to refer this to sailors, the meaning would be still materially the same. The sum of what is said then is, that as the Syrians had been terrible to all, so they would be frightened at the mere report of war, and so much so as to melt away and not be able to stand their ground, like the sea, which, when a tempest rages, has no rest, but is driven in all directions. He afterwards adds, —

Confounded is Hamath and Arpad;
For an evil report have they heard, — they melt away;
Like the sea the agitation, the quieting none can effect.

The melting away was through fear. They were moved or agitated, and, like the sea, they could not rest or be still. אל may be often rendered none or nothing. — Ed