Jeremiah 49:20 · Bible study
Jeremiah 49:20 Commentary: The Unshakable Counsel of God Against Edom
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore how God's 'counsel' and 'purposes' against Edom reveal the certainty of His judgment, and why the weakest of the flock will drag them away.
Research Summary
- Meaning: God’s decree against Edom is irrevocable; the weakest of the invading army will drag the proud Edomites away like helpless sheep, and their land will be utterly desolated.
- Key words: ‘counsel’ (H6098, plan/strategy), ‘purposes’ (H4284, thoughts/devices), ‘drag away’ (H5498, to pull with contempt), ‘young ones’ (H6810, insignificant, least), ‘devastate’ (H8074, stun, make desolate).
- Main debate: The identity of ‘the little ones of the flock’, most commentators see it as the weakest Chaldean soldiers; a rabbinic tradition (noted by Gill) suggests Persians or Israelites.
- Theological theme: God’s sovereign judgment is carried out through unlikely means, the humble and weak, and no amount of human wisdom or natural defenses can withstand His settled purposes.
- Best use: A study on the certainty of God’s word, the folly of pride, and the comfort that God will ultimately vindicate His people and humble the arrogant.
Translation Comparison
BSB Berean Standard Bible 2020
Therefore hear the plans that the LORD has drawn up against Edom and the strategies He has devised against the people of Teman: Surely the little ones of the flock will be dragged away; certainly their pasture will be made desolate because of them.
WEB World English Bible 2000
Therefore hear the counsel of Yahweh, that he has taken against Edom, and his purposes that he has purposed against the inhabitants of Teman: Surely they will drag them away, the little ones of the flock. Surely he will make their habitation desolate over them.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Therefore hear ye the counsel of Jehovah, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely they shall drag them away, even the little ones of the flock; surely he shall make their habitation desolate over them.
YLT Young's Literal Translation 1898
Therefore, hear ye the counsel of Jehovah, That He hath counselled concerning Edom, And His devices that He hath devised Concerning the inhabitants of Teman: Drag them out do not little ones of the flock, Make desolate over them doth he not their habitation?
Darby Darby Bible 1890
Therefore hear the counsel of Jehovah, which he hath taken against Edom, and his purposes which he hath purposed against the inhabitants of Teman: The little ones of the flock shall certainly draw them away; he shall certainly make their habitation desolate for them.
Douay-Rheims Douay-Rheims Bible 1899
Therefore hear ye the counsel of the Lord, which he hath taken concerning Edom: and his thoughts which he hath thought concerning the inhabitants of Theman: surely the little ones of the flock shall cast them down, of a truth they shall destroy them with their habitation.
Translations in other languages (10 available)
Por tanto, oid el consejo de Jehová, que ha acordado sobre Edom; y sus pensamientos, que ha resuelto sobre los moradores de Temán. Ciertamente los más pequeños del hato los arrastrarán, y destruirán sus moradas con ellos.
Portanto ouvi o conselho do SENHOR, que ele determinou sobre Edom; e seus pensamentos, que decidiu sobre os moradores de Temã: Certamente os menores do rebanho os arrastarão, e destruirão suas moradas com eles.
C’ est pourquoi écoutez la résolution que l’ Éternel a prise contre Édom,
So hört nun den Ratschlag des HERRN, den er über Edom hat, und seine Gedanken, die er über die Einwohner in Theman hat. Was gilt' s? ob nicht die Hirtenknaben sie fortschleifen werden und ihre Wohnung zerstören,
Daarom hoort des HEEREN raadslag, dien Hij over Edom heeft beraadslaagd, en Zijn gedachten, die Hij gedacht heeft over de inwoners van Theman: Zo de geringsten van de kudde hen niet zullen nedertrekken! Indien hij hunlieder woning niet boven hen zal verwoesten!
Perciò, ascoltate il disegno che l’Eterno ha concepito contro Edom, e i pensieri che medita contro gli abitanti di Teman! Certo, saran trascinati via come i più piccoli del gregge, certo, la loro dimora sarà devastata.
Przetoż słuchajcie rady Pańskiej, którą uradził przeciwko Edomczykom; i zamysłów jego, które umyślił przeciwko obywatelom Temańskim; zaiste żeć ich wywleką najmniejsi z tej trzody, zaiste pobudzą ich, i przybytki ich.
Итак выслушайте определение Господа, какое Он поставил об Едоме, и намерения Его, какие Он имеет о жителях Фемана: истинно, самые малые из стад повлекут их и опустошат жилища их.
你們要聽 耶和華 攻擊 以東 所 說 的謀略 和他攻擊 提幔 居民 所 定 的旨意。仇敵定要 將他們群眾 微弱的 拉去，定要 使他們的 居所 荒涼。
For this cause give ear to the decision of the Lord which he has made against Edom, and to his purposes designed against the people of Teman: Truly, they will be pulled away by the smallest of the flock; truly, he will make waste their fields with them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 49:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse uses anthropomorphic language to stress the irreversible certainty of God's judgment against Edom. Calvin underlines that God does not 'deliberate' as humans do, but the Scripture speaks of His counsel to show that His decree is settled and unchangeable, as though He had considered it for a thousand years. The Hebrew construction ‘im lo’ (if not) functions as an oath formula, translated 'Surely', an appeal to God's own life that this will happen.
The identity of 'the little ones of the flock' is a point of near consensus: the weakest and most humble soldiers in the Chaldean (Babylonian) army. Gill, Wesley, and Jamieson-Fausset-Brown all read it this way. The image is one of complete reversal, the mighty Edomites, who trusted in their rock fortresses, will be dragged out like sheep by the most contemptible foe. This echoes broader biblical themes: God's counsel stands (Psalm 33:11), and no plan of human wisdom can withstand it (Proverbs 19:21). The verse leaves no room for doubt: Edom's habitation will be laid waste, and the downfall is as certain as God's own thoughts.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Weakest of the Babylonian army: The dominant view from Calvin, Gill, Wesley, and JFB: 'the little ones of the flock' metaphorically refers to the lowliest soldiers, emphasizing that God's instruments are contemptible in human eyes.
- Rabbinic interpretation (Persians or Israelites): Gill mentions some rabbis who identified 'the least of the flock' with the Persians (descendants of Japheth) or the Israelites, seeing a later fulfillment beyond Babylon. Less widely held but noted in the tradition.
- Literal flock imagery: A metaphorical reading: the 'flock' is Edom itself, and the 'little ones' refer to the weakest within Edom who will be dragged away — though most commentaries see the flock as the invading army's host.
What is clear: God has decreed a certain, devastating judgment against Edom, and no human countermeasure can overturn it.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of God's 'counsel' and 'purposes' | Christians agree that the language is anthropomorphic; God does not deliberate as humans do. The terms emphasise the fixed, unchangeable nature of His decree. | Some traditions (especially Reformed, following Calvin) stress that this reflects God's eternal decree, while others focus more on the historical outworking of that decree through human agents. The difference is more one of emphasis than of substance. |
| Identity of 'the little ones of the flock' | All sources agree they are the weakest element in the invading army, symbolising the contemptible nature of the instrument God uses. | The majority view (Gill, Wesley, JFB) identifies them as the lowliest soldiers of Babylon. A minority rabbinic interpretation (recorded by Gill) sees them as Persians or Israelites. Both agree on the principle: the strong are overcome by the weak. |
| The role of Edom in redemptive history | Edom is presented as a proud, hostile nation under divine judgment, serving as a warning to all who oppose God's people. | Some interpret Edom primarily as a historical nation (destroyed by Babylon and later by Nabateans). Others see Edom as a type or symbol of all enemies of God's kingdom, pointing to an eschatological judgment (as in Obadiah and later Jewish tradition). |
| The permanence of the desolation | Christians interpret this as a real, severe judgment that left Edom uninhabited (historically fulfilled). | Catholic and Orthodox traditions often read the judgment as a form of divine 'tough love' that can still open a door to repentance, while many Protestant traditions emphasise the irreversible nature of God's decree against the unrepentant. Both affirm God's justice and mercy. |
Historical & Cultural Context
The prophecy against Edom in Jeremiah 49 reflects a long history of bitter enmity between Israel and its brother nation. Edom, descended from Esau, dwelt in the rugged highlands south of the Dead Sea, in places like Bozrah and Teman. Teman was renowned for wisdom (Job 2:11; Jeremiah 49:7), yet even that wise counsel could not avert the coming disaster. By Jeremiah's time (around 595 BC), Edom had taken advantage of Judah's weakness, rejoicing over Jerusalem's fall (Psalm 137:7; Obadiah 10-16). This prophecy declares that Edom itself will face a similar overthrow.
The language draws on familiar imagery. The 'lion from the pride of the Jordan' (v. 19) refers to the thick reeds and bushes along the Jordan River where lions lurked, a sudden, unstoppable threat. The 'habitation' or pasture (naveh, H5116) suggests Edom as a flock that will be scattered. Edom's pride is mocked: they made their 'nest as high as the eagle' (v. 16), yet God will bring them down. The comparison to Sodom and Gomorrah (v. 18) signals total, permanent desolation.
The 'little ones of the flock' are the humblest in the invading army. In the ancient Near East, shepherds and their flocks were a common metaphor for kings and their subjects. To be dragged away by the least of the flock was the ultimate humiliation for a nation that considered itself invincible. The immediate agent was Babylon under Nebuchadnezzar, but the ultimate agent was Yahweh, whose 'counsel' and 'purposes' (military terms for a battle plan) were irrevocable. The surrounding context (vv. 21-22) describes the earth trembling at the noise of Edom's fall, a fall so complete that it echoes to the Red Sea.
Textual Notes
The consulted commentaries and lexicons note no significant textual variants for Jeremiah 49:20. The Masoretic Text is stable, and the few differences among English translations (e.g., 'least of the flock' vs 'little ones of the flock') stem from translation choices rather than manuscript variation. The LXX (Septuagint) version of this verse is shorter, but the supplied sources do not develop this point. The Hebrew text as represented in the interlinear is the basis for all modern translations used here.
Reception History
This verse has been received across Christian history primarily as a demonstration of God's sovereign judgment. John Calvin used it to illustrate the eternal, unchangeable nature of God's decrees, a theme that later Reformed interpreters (Matthew Henry, Gill) developed in their commentaries. The Methodists Adam Clarke and John Wesley focused on the poetic justice of the proud being brought low by the weak. In the broader church tradition, the verse has been read during Lent or times of national repentance as a warning against pride and a call to humility. The image of the 'little ones of the flock' has also been cited in hymns and sermons about God using the weak to shame the strong (cf. 1 Corinthians 1:27). While not a central verse in Christian doctrine, it has served as a vivid example of how God's plans, even in judgment, are sure and cannot be overturned by human wisdom or power.
Preaching This Verse
Three-point outline
- God's counsel is settled and irreversible. The double phrase 'counsel of Yahweh' and 'his purposes' reinforces that this is no passing thought; it is a decree fixed before the world began (Calvin). Few texts in Scripture so directly affirm that what God plans, He performs (Isaiah 46:10-11). In a world of shifting opinions, this gives the church confidence that God's word will not fail.
- The weakest become God's instruments of judgment. The 'little ones of the flock', the least in the Chaldean army, will drag away the mighty Edomites. This is not about military strategy; it is about divine reversal. When God acts, human strength becomes irrelevant. The same principle comforts believers: God often works through the humble and overlooked to accomplish His purposes (1 Corinthians 1:27-29).
- Pride precedes a devastating fall. Edom trusted in its rock dwellings and its wisdom (v. 16; 49:7). But no height or cleverness can shield against Yahweh's designs. The fall is not just military defeat; it is total desolation of the 'pasture', their land, homes, and community. The gospel warns that pride sets itself against God, and such opposition cannot stand.
Five-point outline
- Hear the counsel of the Lord. The imperative 'hear' demands attention, not just curiosity. God's word is a summons to acknowledge His authority.
- God's plans are unchangeable. Two verbs for planning (ya'atz, chashav) underline deliberation. Yet this is an anthropomorphism, God does not 'change His mind' as we do. His purposes stand forever.
- The helpless overthrow the proud. The 'little ones' will drag away the Edomites like animals. The verb 'drag' (sachav) means to pull with contempt, the way a carcass is dragged through the mire (Calvin).
- The habitation made desolate. The Hebrew shamem means to be appalled or stupefied. The land itself becomes a horror. This is the opposite of the fertile pastures Edom enjoyed.
- A lesson for all who oppose God. Edom is a type of every power that sets itself against God's people and God's purposes. The cross-reference to Obadiah shows that this judgment is both historical and eschatological.
Illustration hooks
- A small, underfunded legal team wins a case against a giant corporation. The outcome seems impossible, but a single overlooked document overturns everything. Similarly, God uses what the world counts as 'least' to bring down the mighty.
- A forest fire starts from a single lightning strike, consuming acres that seemed secure. The Edomites thought their rocky clefts made them safe, but the lion from the Jordan (v. 19) had other plans.
- In a schoolyard, a bully who has terrorised others is finally stopped by the quietest kid in the class who simply refuses to be afraid. The 'little ones of the flock' often carry more weight than anyone expects.
Questions your congregation is asking
- Does God really 'plan' destruction like this? How do we reconcile this with His love? (The answer lies in understanding that judgment is the flip side of His holiness; He opposes pride and oppression.)
- If God's counsel is unchangeable, do our prayers matter? (Yes, the same God who decrees also ordains prayer as the means by which He works.)
- How can we know we are not on the wrong side of God's purposes like Edom? (By humbly trusting in Christ, who took the cup of God's judgment for us, as Jeremiah 49:12 hints.)
Leading a Discussion
Jeremiah 49:20 draws back the curtain on how God's sovereign plans work in history. Notice that the verse does not name the human agent, only 'the little ones of the flock.' That anonymity highlights the real actor: Yahweh, whose counsel is the driving force. As your group works through this passage, let the weight of God's unchanging word settle on you, then turn to the hope that the same God who judges also saves.
Discussion questions
- What does it mean that God has 'counsel' and 'purposes'? Is He deliberating as a human general would? (Use Calvin's observation that this is an anthropomorphism to show the decree is fixed.)
- In the Hebrew, the verse opens with an oath formula: '‘im lo’ (if not). Why do you think God swears by Himself here? How does this affect the certainty of the prophecy?
- Who are 'the little ones of the flock'? Why is it significant that it is the weakest who will drag away the Edomites? (Refer to the commentaries that see this as the common soldiers of Babylon.)
- Read the cross-references: Psalm 33:11 and Proverbs 19:21. How do these verses reinforce what Jeremiah is saying? What comfort do they offer for believers today?
- Edom's pride is described in verse 16: they dwell in the clefts of the rock, making their nest as high as the eagle. In what ways do we, as individuals or as a church, trust in our own 'fortresses' instead of in God's word?
- The verse says that 'their habitation' (pasture) will be made desolate 'over them' (the flock). What does this image suggest about the completeness of the judgment? How does it contrast with the picture of God as the Good Shepherd in Psalm 23?
- If God's purposes are unchangeable, what does that mean for how we pray and live? Does it lead to passivity or confidence? (Discuss the balance between God's sovereignty and human responsibility.)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 6:19 | The caravans of Tema looked. The companies of Sheba waited for them. |
| Job 6:20 | They were distressed because they were confident. They came there, and were confounded. |
| Psalms 33:11 | The counsel of Yahweh stands fast forever, the thoughts of his heart to all generations. |
| Proverbs 19:21 | There are many plans in a man’s heart, but Yahweh’s counsel will prevail. |
| Isaiah 14:24 | Yahweh of Armies has sworn, saying, “Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand: |
| Isaiah 14:27 | For Yahweh of Armies has planned, and who can stop it? His hand is stretched out, and who can turn it back?” |
| Isaiah 46:10 | I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please. |
| Isaiah 46:11 | I call a ravenous bird from the east, the man of my counsel from a far country. Yes, I have spoken. I will also bring it to pass. I have planned. I will also do it. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that Teman is a poetic synonym for all of Edom, used here to give the verse variety. The least of the flock is not a small enemy but the people themselves: they will be as timid as sheep, so even the weakest foe will easily overcome them.
Calvin's Commentaries Reformed 1564
Calvin explains that when the prophet speaks of God's counsel and thoughts, this language is a human way of speaking. God does not deliberate or change his mind, but has decreed all things eternally. The prophets borrow this expression to assure skeptical hearers that God's word is fixed and irreversible.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary examines the close parallels between this passage and Obadiah, noting two main scholarly views: both may depend on an older prophecy, or Obadiah represents the original work later expanded. The bitterness against Edom stems from the kinship bond between the two nations, making Edom's gloating over Judah's fall especially offensive.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that God's settled purpose against Edom will be accomplished by the most unlikely and feeble agents. Even the weakest of the flock will be enough to carry out His judgment and lay waste their homes. No power can resist what God has determined.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that no amount of human wisdom, even the famed wisdom of Teman, can thwart God's settled decree against Edom. He notes that the weakest soldiers in Babylon's army, described as the least of the flock, will overpower the Edomites and drag them from their homes like sheep to slaughter.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB interprets the "least of the flock" as the weakest members of the Chaldean army itself, not their enemies. The phrase "draw out" means either dragging them captive or a lion dragging feeble sheep, emphasizing helpless prey led away by force.
Lange's Commentary Reformed 1857
Lange insists that the name Malcom in this prophecy carries a deliberate double meaning, referring both to the Ammonite king and their god. This wordplay, drawn from Amos, underscores that the Ammonites have no legitimate claim over Gad, since their king is not Israel's heir and their god cannot save them.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies Teman as another name for Edom, so the prophecy is against the Edomites themselves. His key observation is that even the weakest soldiers in Nebuchadnezzar's army will be strong enough to pull them out of hiding—no one will escape.