Judgment Against Ammon (Jeremiah 49:1-6).
Ammon were a fierce, half-civilised nation beyond the eastern borders of Israel and Moab, with their further borders connecting with the deserts of Arabia with their ferocious, wandering tribes and oasis ‘cities'. They were the chief worshippers of Molech (Melech, Malcom), their fierce, child-sacrifice demanding, tribal god, (although his worship spread much wider and was well known in Canaan) and were very much a tribal society. They regularly joined with their more sophisticated neighbours Moab in joint-alliance (e.g. Judges 3:11), eponymously enjoying descent from a similar source through Lot (Genesis 19:37-38).
In Ammon's case a charge is brought against them of having wrongly infringed against Judah/Israel in that they had taken advantage of Israel's misfortunes by seizing land in Gad (southern Gilead), east of the Jordan, possibly after Gad was partially depopulated by the transfer of many of its inhabitants elsewhere by Tiglath Pileser III and the Assyrians (2 Kings 15:29). They also later joined with Nebuchadrezzar in helping to put down Judah's rebellion in 600-597 BC (2 Kings 24:2), although they probably then had little choice. They were a subject nation. The fact that there is no mention of the part their king played in the assassination of Gedaliah (Jeremiah 40:13 to Jeremiah 41:15) serves to confirm that the prophecy is earlier than that event. So they were a constant thorn in the side of Israel/Judah. But their main fault was in exalting Molech at the expense of YHWH.
‘Of the children of Ammon. Thus says YHWH,
“Has Israel no sons?
Has he no heir?
Why then does Malcam (Molech) possess Gad,
And his people dwell in its cities?”
Ammon could not deny its belligerence against Judah/Israel for it was firmly encamped on their territory. It was on land that would not have been totally denuded of its inhabitants by the exile of its leading citizens, and it had not therefore been totally uninhabited. Thus Ammon's act was an act of seizure. But worse was the fact that they were treating it as though it was Molech's land, the possession of their evil god, and no doubt boasting that it was theirs because Molech was more powerful than YHWH. Thus YHWH enquires as to what right they have to be settled there, acting as though it was their possession, dwelling in its cities, and denying YHWH's right to decide ownership, when there were currently Israelites available to possess it. By force of arms they had replaced YHWH by Molech, and then given the credit to Molech. It was now therefore necessary for Molech's inadequacy to be exposed.
“Therefore, behold, the days come,
The word of YHWH,
That I will cause an alarm of war to be heard,
Against Rabbah of the children of Ammon,
And it will become a desolate heap,
And her daughters will be burned with fire,
Then will Israel possess them,
Those who did possess him,
The word of YHWH.”
As a result of this the future was not bright for Ammon. The day was coming, as revealed in the prophetic word of YHWH (neum YHWH), when the alarm would be sounded against the capital city of Ammon. And, as the destructive invaders advanced, this would result in its becoming a desolate heap, along with its daughter towns, which would be burned with fire. And after this Israel would possess those who had once possessed them, in accordance with YHWH's prophetic word. What they had done to Israel, Israel would do to them. Gad would once more be Israel's. Rabbah was situated on the Jabbok, fourteen miles north-east of Heshbon, and was the capital city of Ammon.
We have in this a reminder that God is so gracious that He watches over even His erring people. He may chasten them for a time, even severely, but it is in order that they might be restored and brought back within the promises. On the other hand those who misuse God's people will themselves be misused.
“Wail, O Heshbon, for Ai is laid waste,
Cry, you daughters of Rabbah,
Gird yourselves with sackcloth,
Lament, and run to and fro within the fences,
For Malcam will go into captivity,
His priests and his princes together.”
Heshbon was a fortress city which had been the capital of Sihon's empire (Numbers 21:26-27; Numbers 21:34; Joshua 13:10) and had been taken over by Israel (Joshua 13:10; Judges 11:26). It had probably become a Moabite city, taken from the Israelites (Jeremiah 48:34; Jeremiah 48:45). But at this point it was apparently in Ammonite hands (compare Jeremiah 48:2). It would appear, therefore, that it was not only on Israel that Ammon was preying. Ammon had become strong and was taking advantage of its neighbours.
The idea here may be that of the standpoint of the people in Heshbon as they will run around in panic within their strong walls at what they learn concerning what is happening around them, especially to the city of Ai. Neighbouring Ai (which means ‘a ruin' and is not the Ai of Joshua 7) has been laid waste. But the word for ‘fences' is not usually used of city walls. It rather indicates the fences and walls around sheepfolds and vineyards. There may therefore be in this a hint both of their prosperity (many sheepfolds and vineyards) and of their vulnerability (what protection was offered by sheep fences and vineyard walls against the great invader from the North?). It is a reminder that our wealth cannot help us in the day of calamity.
The ‘daughters of Rabbah' (Rabbah being the capital city of Ammon) are either the womenfolk of Rabbah, or alternatively its surrounding towns and villages looked on as offspring (compare the use in Joshua 15:45; Joshua 15:47; Judges 11:26). Either way the Ammonites are called on to wail at what is coming on them, and especially on their god Molech (Malcam). The mighty Molech would be humbled by being dragged off into captivity (compare the vivid picture in Isaiah 46:1-2 of when the Babylonian gods were humbled by the Assyrians), along with his priests and princes. His helplessness, and the helplessness of those who had trusted in him, would be apparent to all.
“Why do you glory in the valleys,
Your flowing valley, O backsliding daughter?
Who trusted in her treasures,
Saying, “Who shall come to me?”
Like Moab Ammon had also declared her own invulnerability. Such had been her self-confidence, and her certainty of her own strength (a strength partly based on her remoteness), that she had declared, ‘Who shall come to me?', confident that no one could or would touch her. But now she is warned not to trust in her prosperity and wealth, her fruitful valleys and her treasures (much of it gained by raiding her neighbours), for on the horizon a dark shadow is looming. We are reminded here of the words of Jesus Christ concerning the need to seek treasure in Heaven rather than to trust in earthly treasures (Matthew 6:19 ff).
On the basis of a parallel Ugaritic word it has been suggested that the word for ‘valley' should be translated ‘strength'. But the idea is the same whichever we accept, for her prosperity was her strength.
“Behold, I will bring a fear upon you,
The word of the Lord, YHWH of hosts,
From all who are round about you,
And you will be driven out every man right forth,
And there will be none to gather together the fugitives,
But afterward I will bring back the captivity of the children of Ammon,
The word of YHWH.”
For in accordance with the prophetic word of YHWH (repeated twice, once with a special emphasis on His sovereignty) they who had been so arrogant would be in fear of all their neighbours, and would be driven out, every one of them, straight before them. The haste with which they would leave, and the completeness of the desertion, is made apparent in the fact that none of them will be available to help other fugitives in the face of the invaders. In the face of the invaders from the north none would be able to stand firm. It is a reminder of the devastation of such warfare. The cruel enemy raped and slew all whom they came across. There was no alternative but to flee, some to the mountains, others to neighbouring countries which would provide refuge..
But as with Egypt and Moab, once their punishment is over they will be restored. God will not make a full end of them. His mercy is made apparent. Afterwards the exiles would return, and in Nehemiah 2:10; Nehemiah 2:19; Nehemiah 4:7 we learn of their existence under Persian rule under their local governor Tobiah.