Jeremiah · Chapter 48

Verse 1. Against Moab] This was delivered some time after the destruction of Jerusalem. The Moabites were in the neighbourhood of the Ammonites, and whatever evils fell on the one would naturally involve the other. See Isaiah 15:1-9 and Isaiah 16:1-14 on this same subject. Wo unto Nebo! for it is spoiled] This was a city in the tribe of Reuben, afterwards possessed by the Moabites. It probably had its name from Nebo, one of the principal idols of the Moabites.

Kiriathaim] Another city of the Moabites.

Misgab is confounded] There is no place of this name known, and therefore several learned men translate bgcmh hammisgab, literally, The high tower, or fortress, which may apply to Kiriathaim, or any other high and well-fortified place.

Verse 1. Against Moab — Hebrew, bawml, To, or, concerning Moab, thus saith the Lord of hosts — This prophecy concerning the Moabites, as also the following which respect the Ammonites, Edomites, and other neighbouring nations, are supposed to have been fulfilled during the siege of Tyre by Nebuchadnezzar: see note on Jeremiah 47:1. Many expressions and passages are found in this chapter which Jeremiah seems to have borrowed from a prophecy of Isaiah, chap. 15., and 16., concerning a like calamity which befell Moab, in all probability when Shalmaneser, king of Assyria, seized upon their cities and fortresses, and ravaged their country, on his march through it to invade the kingdom of Israel. By comparing the parallel places much light may be mutually thrown upon them. Kiriathaim, one of the cities of Moab, here mentioned, was given by Moses to the Reubenites, as appears by Joshua 13:10, but the Moabites afterward recovered the possession of it. Blaney thinks the word which our translators have rendered Misgab, as if it were the proper name of a city, is rather to be considered as an appellative, especially as it has an article prefixed. He therefore renders it, the high fortress, observing that it may either mean Kiriathaim, before mentioned, or any other high fortress of Moab.

Verse 1. Against Moab, saith the Lord. Isaiah had prophesied of the devastation of Moab by Salmaneser: chap. 15. 16. Jeremiah here speaks of the terrible conquest of the country by Nebuchadnezzar, which, according to Josephus, happened five years after the fall of Jerusalem.—It was Messiah, the eternal Word, that gave the prophet his commission on this occasion, and inspired him with an elegy on the doom of Moab, an elegy of incomparable beauty, that it might be read with interest in the cities of Moab, and that the style and general character of the composition might not dishonour a minister of the Lord. On the divine presence, when nations are addressed, the words of Zechariah are remarkable. “Thus saith the Lord of hosts: after the Glory hath he sent me to the nations which spoiled you:” Zechariah 2:8. Such is the general testimony of jewish targums, or paraphrases of the prophets, that the Word of Jehovah talked with the holy seers. In short, such also is the faith of the christian fathers. Professor Cocceius, on this grand credential of the prophets, remarks, Nil impedit, quò minus, id ipsius Personæ Divinæ oratio sit. Why should we think otherwise than that the oration is the dictate of the Divine Person? Woe unto Nebo. A frontier town in the tribe of Reuben, of which the Moabite, in some crisis of weakness, had gained possession. Kiriathaim is confounded, stormed and taken. The prophet, with the sanction of the Lord, speaks of the conquest as already done.

CALAMITIES IN MOAB, 1-8.

1. Against Moab — Rather, concerning “Moab.” In Isaiah (chaps. 15 and 16) and Amos (Amos 2:1-3) are prophecies against Moab. This one is, to a great extent, on the basis of that in Isaiah, which it amplifies and changes. It also contains two verses (43 and 44) from Isaiah, (Isaiah 24:17, 18.) Nebo — Not the mountain, but the city of the same name in the vicinity. Kiriathaim is also a city in the same general region. Misgab — The high-fortress; probably the chief fortress of the country.

V. 2. Heshbon-Heshbon was one of the principal cities of the Moabites. Probably the enemies sat there in counsel, when they had taken it, against the other parts of the country.

Verse 2. No more praise of Moab] “The glory of Moab, that it had never been conquered,” (Dahler,) is now at an end. Dr. Blayney translates:— “Moab shall have no more glorying in Heshbon;

They have devised evil against her (saying.)”

And this most certainly is the best translation of the original. He has marked also a double paronomasia in this and the next verse, a figure in which the prophets delight; wbvj בחשבונ becheshbon chashebu, “in Cheshbon they have devised,” and ymdt מדמנ madmen tiddommi, “Madmena, thou shalt be dumb.”

Verses 2-6. There shall be no more praise of Moab — The glory of Moab shall be contemned, as Isaiah speaks, Isaiah 16:14. Every thing for which it was famous shall be destroyed. In Heshbon they have devised evil against it — Heshbon was the capital city of the Moabites: when the Chaldeans made themselves masters of Heshbon, a place of great importance, they consulted how to carry on their conquests over the rest of the country. Thou shalt be cut down, or, brought to silence, Isaiah 15:1. O Madmen — A city in Moab. Her little ones have caused a cry to be heard — Or, sent forth a cry. Both small and great were involved in this calamity, but the word ry[x, signifies great as well as little: and the Chaldee paraphrast renders it here lords; which seems to be the sense in which it is used. For in the going up, &c. — The ascent of Luhith is in tears, and their weeping is increased, because, in the descent of Horonaim, the enemies have heard the cry of the sufferers: see Isaiah 15:5. Flee, &c., and be like the heath — Resort to the most solitary places, and continue in obscurity where no enemy can find you out.

Ver. 2. Moab shall have no more praise: in Heshbon they have devised evil against her. The princes of Chaldea have decided on the fall of Moab. All the small states of Palestine were agreed to pull down the kingdom of David; but blind in policy, they pulled the building on their own heads.

2. No more praise of Moab — Literally, the boasting of Moab is gone. In Heshbon they have devised evil — Heshbon was the chief city on the border, about ten Roman miles east of the Jordan, opposite Jericho. “Heshbon” literally means devising. Hence there is here a play upon the word. In the following clause, also, there is a similar play on the term.

V. 3. Horoniam-Another city of Moab.

Verse 3. Horonaim] Another city of Moab, near to Luhith. At this latter place the hill country of Moab commenced. “It is a place,” says Dahler, “situated upon a height between Areopolis and Zoar.”

Verses 2-6. There shall be no more praise of Moab — The glory of Moab shall be contemned, as Isaiah speaks, Isaiah 16:14. Every thing for which it was famous shall be destroyed. In Heshbon they have devised evil against it — Heshbon was the capital city of the Moabites: when the Chaldeans made themselves masters of Heshbon, a place of great importance, they consulted how to carry on their conquests over the rest of the country. Thou shalt be cut down, or, brought to silence, Isaiah 15:1. O Madmen — A city in Moab. Her little ones have caused a cry to be heard — Or, sent forth a cry. Both small and great were involved in this calamity, but the word ry[x, signifies great as well as little: and the Chaldee paraphrast renders it here lords; which seems to be the sense in which it is used. For in the going up, &c. — The ascent of Luhith is in tears, and their weeping is increased, because, in the descent of Horonaim, the enemies have heard the cry of the sufferers: see Isaiah 15:5. Flee, &c., and be like the heath — Resort to the most solitary places, and continue in obscurity where no enemy can find you out.

3. Horonaim — Literally, two caves; a place mentioned both here and in Isaiah 15:5 in connexion with Luhith, and hence may be inferred to be near it. Of its precise location, however, we have no knowledge.

Verses 2-6. There shall be no more praise of Moab — The glory of Moab shall be contemned, as Isaiah speaks, Isaiah 16:14. Every thing for which it was famous shall be destroyed. In Heshbon they have devised evil against it — Heshbon was the capital city of the Moabites: when the Chaldeans made themselves masters of Heshbon, a place of great importance, they consulted how to carry on their conquests over the rest of the country. Thou shalt be cut down, or, brought to silence, Isaiah 15:1. O Madmen — A city in Moab. Her little ones have caused a cry to be heard — Or, sent forth a cry. Both small and great were involved in this calamity, but the word ry[x, signifies great as well as little: and the Chaldee paraphrast renders it here lords; which seems to be the sense in which it is used. For in the going up, &c. — The ascent of Luhith is in tears, and their weeping is increased, because, in the descent of Horonaim, the enemies have heard the cry of the sufferers: see Isaiah 15:5. Flee, &c., and be like the heath — Resort to the most solitary places, and continue in obscurity where no enemy can find you out.

4. Moab — Some understand here the city Ar-Moab, of Numbers 21:15, etc.; but this is unnecessary. It is better to take it in its ordinary sense, the name of the country. Little ones… cry — No feature of the picture could be more pathetic than these piteous cries of the children.

V. 5. Luhith-To this city the Moabites fled for sanctuary, and flying made so great an out-cry that their enemies who pursued them heard it.

Verses 2-6. There shall be no more praise of Moab — The glory of Moab shall be contemned, as Isaiah speaks, Isaiah 16:14. Every thing for which it was famous shall be destroyed. In Heshbon they have devised evil against it — Heshbon was the capital city of the Moabites: when the Chaldeans made themselves masters of Heshbon, a place of great importance, they consulted how to carry on their conquests over the rest of the country. Thou shalt be cut down, or, brought to silence, Isaiah 15:1. O Madmen — A city in Moab. Her little ones have caused a cry to be heard — Or, sent forth a cry. Both small and great were involved in this calamity, but the word ry[x, signifies great as well as little: and the Chaldee paraphrast renders it here lords; which seems to be the sense in which it is used. For in the going up, &c. — The ascent of Luhith is in tears, and their weeping is increased, because, in the descent of Horonaim, the enemies have heard the cry of the sufferers: see Isaiah 15:5. Flee, &c., and be like the heath — Resort to the most solitary places, and continue in obscurity where no enemy can find you out.

5. In the going up of Luhith — The literal reading of the last clause is, with weeping shall go up weeping. “Luhith” was on an eminence; and the sense is, that wave upon wave of weeping, or rank presses upon rank of weepers.

V. 6. And be-Save your lives, though all ye have be lost.

Verse 6. Flee, save your lives] The enemy is in full pursuit of you. Be like the heath] כערוער caaroer, “like Aroer;” which some take for a city, others for a blasted or withered tree. It is supposed that a place of this name lay towards the north, in the land of the Ammonites, on a branch of the river Jabbok; surrounded by deserts. Save yourselves by getting into the wilderness, where the pursuing foe will scarcely think it worth his while to follow you, as the wilderness itself must soon destroy you.

Verses 2-6. There shall be no more praise of Moab — The glory of Moab shall be contemned, as Isaiah speaks, Isaiah 16:14. Every thing for which it was famous shall be destroyed. In Heshbon they have devised evil against it — Heshbon was the capital city of the Moabites: when the Chaldeans made themselves masters of Heshbon, a place of great importance, they consulted how to carry on their conquests over the rest of the country. Thou shalt be cut down, or, brought to silence, Isaiah 15:1. O Madmen — A city in Moab. Her little ones have caused a cry to be heard — Or, sent forth a cry. Both small and great were involved in this calamity, but the word ry[x, signifies great as well as little: and the Chaldee paraphrast renders it here lords; which seems to be the sense in which it is used. For in the going up, &c. — The ascent of Luhith is in tears, and their weeping is increased, because, in the descent of Horonaim, the enemies have heard the cry of the sufferers: see Isaiah 15:5. Flee, &c., and be like the heath — Resort to the most solitary places, and continue in obscurity where no enemy can find you out.

Ver. 6. Flee, save your lives, and be like the heath in the wilderness. The word heath is unsuccessful: a heath cannot flee away. On the word r[wr[k Ke-aroer, we have almost as many readings as versions. Montanus has juniper. The sense seems to be, as thistle-down, which grows in dry places, and is blown far away in the wind. Cocceius has instar myricarum aut ericarum aut carduorum in deserto. Hosea 9:17.

6. Be like the heath, etc. — See note on Jeremiah 17:6.

V. 7. Trusted-In thy idols. Chemosh-Chemosh was their principal idol.

Verse 7. Chemosh shall go forth into captivity] The grand national idol of the Moabites, Numbers 21:29; Judges 11:24. Ancient idolaters used to take their gods with them to the field of battle. This was probably in imitation of the Israelites, who took the ark with them in such cases.

Verses 7-10. Chemosh shall go, &c. — Chemosh was the idol of the Moabites, Numbers 21:29. The valley also shall perish and the plain — Those who live in the country, with their flocks and pastures, shall be involved in the same calamity with the inhabitants of the cities. Give wings to Moab, &c. — It is not a common speed that can deliver him from that imminent danger which threatens him. Cursed be he, &c. — God executes his judgments upon sinners by the ministry of men, and those oftentimes as great sinners as they who suffer by them. He had declared by Jeremiah his purpose of making the Chaldeans his instruments in punishing the Jews and the neighbouring countries: see Jeremiah 25:9. And it is here signified, that they would expose themselves to the divine wrath and curse if they spared Moab, and did not execute judgment upon it effectually.

Ver. 7. Chemosh shall go forth into captivity. This idol was reckoned the titular divinity of the land. Numbers 21:29. Judges 11:24. How mortifying to see the priests and the princes accompanying their gods into captivity.

7. Because thou hast trusted in thy works — By “works” the old Versions understood fortifications, and this meaning falls in well with what we know of the life of Moab, which was famous for its fortresses and strongholds. Chemosh was the national god of Moab. If he goes into captivity, so also his worshippers.

Verses 7-10. Chemosh shall go, &c. — Chemosh was the idol of the Moabites, Numbers 21:29. The valley also shall perish and the plain — Those who live in the country, with their flocks and pastures, shall be involved in the same calamity with the inhabitants of the cities. Give wings to Moab, &c. — It is not a common speed that can deliver him from that imminent danger which threatens him. Cursed be he, &c. — God executes his judgments upon sinners by the ministry of men, and those oftentimes as great sinners as they who suffer by them. He had declared by Jeremiah his purpose of making the Chaldeans his instruments in punishing the Jews and the neighbouring countries: see Jeremiah 25:9. And it is here signified, that they would expose themselves to the divine wrath and curse if they spared Moab, and did not execute judgment upon it effectually.

8. The valley of the Jordan in Moab, and the plain or level upland stretching between the Arnon and Heshbon, shall be overrun with this destruction. The last is called repeatedly “the fields of Moab” in Ruth and elsewhere.

V. 9. Give wings-The Moabites have need of wings like a bird to escape that ruin which is coming upon them.

Verse 9. Give wings unto Moab] There is no hope in resistance, and to escape requires the speediest flight. I cannot conceive how Dahler came to translate thus: Tirez Moab par les chevaux, “Drag Moab away by the hair of the head.”

Verses 7-10. Chemosh shall go, &c. — Chemosh was the idol of the Moabites, Numbers 21:29. The valley also shall perish and the plain — Those who live in the country, with their flocks and pastures, shall be involved in the same calamity with the inhabitants of the cities. Give wings to Moab, &c. — It is not a common speed that can deliver him from that imminent danger which threatens him. Cursed be he, &c. — God executes his judgments upon sinners by the ministry of men, and those oftentimes as great sinners as they who suffer by them. He had declared by Jeremiah his purpose of making the Chaldeans his instruments in punishing the Jews and the neighbouring countries: see Jeremiah 25:9. And it is here signified, that they would expose themselves to the divine wrath and curse if they spared Moab, and did not execute judgment upon it effectually.

Ver. 9. Give wings to Moab. Such is the reading of Kimchi. Others read, give flowers to Moab, which shall soon fade as a garland. The English reading is no doubt correct, and it best agrees with the dispersion of thistle-down.

DEVASTATION OF MOAB, 9-15.

9. Give wings unto Moab, etc. — The expression suggests the suddenness of the devastation. The word for “wings” elsewhere means a flower, as in Job 14:2.

Verse 10. Cursed be he that doeth the work of the Lord deceitfully] Moab is doomed to destruction, and the Lord pronounces a curse on their enemies if they do not proceed to utter extirpation. God is the Author of life, and has a sovereign right to dispose of it as he pleases; and these had forfeited theirs long ago by their idolatry and other crimes.

Verses 7-10. Chemosh shall go, &c. — Chemosh was the idol of the Moabites, Numbers 21:29. The valley also shall perish and the plain — Those who live in the country, with their flocks and pastures, shall be involved in the same calamity with the inhabitants of the cities. Give wings to Moab, &c. — It is not a common speed that can deliver him from that imminent danger which threatens him. Cursed be he, &c. — God executes his judgments upon sinners by the ministry of men, and those oftentimes as great sinners as they who suffer by them. He had declared by Jeremiah his purpose of making the Chaldeans his instruments in punishing the Jews and the neighbouring countries: see Jeremiah 25:9. And it is here signified, that they would expose themselves to the divine wrath and curse if they spared Moab, and did not execute judgment upon it effectually.

10. Deceitfully — Rather, negligently. The meaning is, that God will require the ministers of judgment upon Moab to do thorough work.

V. 11. At ease-The Moabites ever since they began to be a people, have been a quiet people. Settled-Like a cask of wine, that has not been racked but has continued in the same state. Not emptied-A metaphor of wine which is drawn out from vessel to vessel, when it is drawn off the lees. It is expounded by the next words. Therefore-And this is the reason why they retain their old sins, pride, presumption, and luxury.

Verse 11. Moab hath been at ease] The metaphor here is taken from the mode of preserving wines. They let them rest upon their lees for a considerable time, as this improves them both in strength and flavour; and when this is sufficiently done, they rack, or pour them off into other vessels. Moab had been very little molested by war since he was a nation; he had never gone out of his own land. Though some had been carried away by Shalmaneser forty years before this, he has had neither wars nor captivity.

Therefore his taste remained in him] Still carrying on the allusion to the curing of wines; by resting long upon the lees, the taste and smell are both improved. See Clarke’s note on “Isaiah 25:6”.

Verses 11, 12. Moab hath been at ease — Or, hath been opulent, as the Chaldee renders ˆnav, from his youth — Moab was an ancient kingdom, and had enjoyed great tranquillity, though a small country and surrounded with potent neighbours. It had now been in a state of peace and prosperity since the time of Shalmaneser, having experienced no particular calamity since the judgment foretold by Isaiah, and inflicted by that prince; so that there were forty years between that affliction and this here spoken of. The comparison between the state of the Moabites and that of wine is elegant, and is kept up with great propriety. All wines, it is said, ought to be kept for some time upon their lees, in order to preserve their strength and flavour; on which account the lees are expressed by a word that signifies the preservers. Wine is apt to be damaged by being drawn off too soon into other vessels. By this allegory, therefore, Moab is represented as having enjoyed singular advantages from having constantly remained in his own country ever since he became a people. And the prophet’s words imply, that the Moabites had increased in pride and insolence in proportion to the duration of their national tranquillity and prosperity. Behold, saith the Lord, I will send unto him wanderers — The Chaldean soldiers, that come out of a foreign country. These shall make a prey of him, and carry off as much of his wealth as they can, and spoil the rest. Blaney thinks the allegory begun in the preceding verse, is here continued and accordingly renders µy[xw, tilters, observing, that the Chaldeans, who are here designed, “should lower the vessels of Moab, namely, the cities, and empty them; and also break to pieces their bottles or pitchers, that is, destroy the lesser towns and villages, dependant on the cities; to which the bottles, or pitchers, answer, being filled with the redundancy of the larger vessels.”

11. The reason for these judgments is here given. Moab had remained at ease, and in the enjoyment of a prosperity which had vitiated her life. Hence she is compared to wine which has remained long on the lees — a process which improves good wine, but makes poor wine more harsh and thick. The teaching of the figure is, that if a people retain undisturbed possession of their country for a long time their characteristic national qualities will have a high development, but if they be emptied from vessel to vessel, the process may indeed purify them, but may also render them light, weak, and insipid. What is true of national life is true also of individual life; and what is true of life in its lowest conditions applies also to life in its highest aspects. (See, on this last, the most ingenious and admirable sermon of Dr. Horace Bushnell on The Necessity of Spiritual Dislodgments.)

V. 12. Wanderers-The Chaldeans, who wandered from their own country to conquer other people. Break his bottles-He had before compared the Moabites, to wine settled upon the lees, here he saith, that God would send those that should not only disturb, but destroy them.

Verse 12. I will send unto him wanderers that shall cause him to wander] Dr. Blayney renders µy[x tsaim, tilters; those who elevate one end of the wine cask when nearly run out that the remains of the liquor may be the more effectually drawn off at the cock. And this seems to be well supported by the following words,—

And shall empty his vessels] I will send such as will carry the whole nation into captivity.

Verses 11, 12. Moab hath been at ease — Or, hath been opulent, as the Chaldee renders ˆnav, from his youth — Moab was an ancient kingdom, and had enjoyed great tranquillity, though a small country and surrounded with potent neighbours. It had now been in a state of peace and prosperity since the time of Shalmaneser, having experienced no particular calamity since the judgment foretold by Isaiah, and inflicted by that prince; so that there were forty years between that affliction and this here spoken of. The comparison between the state of the Moabites and that of wine is elegant, and is kept up with great propriety. All wines, it is said, ought to be kept for some time upon their lees, in order to preserve their strength and flavour; on which account the lees are expressed by a word that signifies the preservers. Wine is apt to be damaged by being drawn off too soon into other vessels. By this allegory, therefore, Moab is represented as having enjoyed singular advantages from having constantly remained in his own country ever since he became a people. And the prophet’s words imply, that the Moabites had increased in pride and insolence in proportion to the duration of their national tranquillity and prosperity. Behold, saith the Lord, I will send unto him wanderers — The Chaldean soldiers, that come out of a foreign country. These shall make a prey of him, and carry off as much of his wealth as they can, and spoil the rest. Blaney thinks the allegory begun in the preceding verse, is here continued and accordingly renders µy[xw, tilters, observing, that the Chaldeans, who are here designed, “should lower the vessels of Moab, namely, the cities, and empty them; and also break to pieces their bottles or pitchers, that is, destroy the lesser towns and villages, dependant on the cities; to which the bottles, or pitchers, answer, being filled with the redundancy of the larger vessels.”

12. Wanderers — As is patent on the very surface, and as all expositors agree, this word is a wrong translation, and misleading. Luther renders tapsters; Ewald, overturners; Nagelsbach, Smith, Noyes, and others, tilters. Keil’s rendering expresses well the exact sense. I will send him those who pour out, and they shall pour him out. The wine in the earthen vessels of the time could be poured off only by tilting the vessel instead of draining it off, as in a wooden vessel, by a hole for the purpose.

V. 13. Bethel-The golden calves, which Jeroboam set up at Dan and Bethel.

Verse 13. Beth-el their confidence.] Alluding to the golden calves which Jeroboam had there set up, and commanded all the Israelites to worship.

Verses 13-17. And Moab shall be ashamed of Chemosh, &c. — They shall be disappointed in their expectations of succour from their tutelary idol, as the ten tribes have been in the trust they reposed in the calf they worshipped at Bethel. Moab is spoiled, and gone up out of her cities — The words out of are not in the Hebrew; therefore some render this clause, Moab is spoiled, and the cities to which she ascended; that is, those situated on high eminences. All ye that are about him bemoan him — His calamities are so great as must needs make all who see him, or have heard of his former fame and glory, bewail his misfortunes. How is the strong staff broken — A staff, or rod, is an emblem of authority, and thence comes to signify a kingdom, or government, especially such a one as oppresses its subjects, or neighbours, Isaiah 9:4, and 10:5.

Ver. 13. Moab shall be ashamed of Chemosh, as much as Samaria was of the golden calves in Bethel. The gods of gold and silver are in more danger than gods of wood. Our little silver goddess at Loretto disappeared before the French reached the place. Her right foot, says Dr. Smith in his view of the manners of Italy, was rather shorter than the left, supposed to have been worn away by the kissing of millions of votaries.

13. As the house of Israel was ashamed of Beth-el — That is, of their golden calf at Beth-el.

Verses 13-17. And Moab shall be ashamed of Chemosh, &c. — They shall be disappointed in their expectations of succour from their tutelary idol, as the ten tribes have been in the trust they reposed in the calf they worshipped at Bethel. Moab is spoiled, and gone up out of her cities — The words out of are not in the Hebrew; therefore some render this clause, Moab is spoiled, and the cities to which she ascended; that is, those situated on high eminences. All ye that are about him bemoan him — His calamities are so great as must needs make all who see him, or have heard of his former fame and glory, bewail his misfortunes. How is the strong staff broken — A staff, or rod, is an emblem of authority, and thence comes to signify a kingdom, or government, especially such a one as oppresses its subjects, or neighbours, Isaiah 9:4, and 10:5.

DEVASTATION OF MOAB, 9-15.

9. Give wings unto Moab, etc. — The expression suggests the suddenness of the devastation. The word for “wings” elsewhere means a flower, as in Job 14:2.

Verses 13-17. And Moab shall be ashamed of Chemosh, &c. — They shall be disappointed in their expectations of succour from their tutelary idol, as the ten tribes have been in the trust they reposed in the calf they worshipped at Bethel. Moab is spoiled, and gone up out of her cities — The words out of are not in the Hebrew; therefore some render this clause, Moab is spoiled, and the cities to which she ascended; that is, those situated on high eminences. All ye that are about him bemoan him — His calamities are so great as must needs make all who see him, or have heard of his former fame and glory, bewail his misfortunes. How is the strong staff broken — A staff, or rod, is an emblem of authority, and thence comes to signify a kingdom, or government, especially such a one as oppresses its subjects, or neighbours, Isaiah 9:4, and 10:5.

15. Gone up… gone down — An evident antithesis. The words out of, inserted by the translators in this verse, are unjustifiable and misleading. The simplest translation is, her cities have gone up, perhaps in smoke and flame. Another rendering is preferred by Keil, and is, perhaps, barely defensible, which leaves the subject of the verb indeterminate: they go up to his cities. The enemy ascends to the cities: the soldiers go down to slaughter.

PARTICULARS OF MOAB’S RUIN, 16-25.

V. 16. Is near-Josephus tells us this destruction came upon the Moabites five years after the siege of Jerusalem.

Verses 13-17. And Moab shall be ashamed of Chemosh, &c. — They shall be disappointed in their expectations of succour from their tutelary idol, as the ten tribes have been in the trust they reposed in the calf they worshipped at Bethel. Moab is spoiled, and gone up out of her cities — The words out of are not in the Hebrew; therefore some render this clause, Moab is spoiled, and the cities to which she ascended; that is, those situated on high eminences. All ye that are about him bemoan him — His calamities are so great as must needs make all who see him, or have heard of his former fame and glory, bewail his misfortunes. How is the strong staff broken — A staff, or rod, is an emblem of authority, and thence comes to signify a kingdom, or government, especially such a one as oppresses its subjects, or neighbours, Isaiah 9:4, and 10:5.

Ver. 16. The calamity of Moab is near approaching. Though we know not the date of these prophecies, yet it is likely that three or four years were the limits of the divine forbearance. When Jerusalem fell, Moab shouted for joy, as in ver. 27.

V. 17. Staff-A staff and a rod are as well, ensigns of power and government, as instruments to punish offenders.

Verse 17. How is the strong staff broken] The sceptre. The sovereignty of Moab is destroyed.

Verses 13-17. And Moab shall be ashamed of Chemosh, &c. — They shall be disappointed in their expectations of succour from their tutelary idol, as the ten tribes have been in the trust they reposed in the calf they worshipped at Bethel. Moab is spoiled, and gone up out of her cities — The words out of are not in the Hebrew; therefore some render this clause, Moab is spoiled, and the cities to which she ascended; that is, those situated on high eminences. All ye that are about him bemoan him — His calamities are so great as must needs make all who see him, or have heard of his former fame and glory, bewail his misfortunes. How is the strong staff broken — A staff, or rod, is an emblem of authority, and thence comes to signify a kingdom, or government, especially such a one as oppresses its subjects, or neighbours, Isaiah 9:4, and 10:5.

17. Strong staff… beautiful rod — The power and the splendour of Moab have departed.

V. 18. Dibon-Dibon, Aroer, and Ataroh were built by the children of Gad. It should seem the Moabites were not come into the possession of them. In thirst-It was a place well watered, but God threatens she should be in thirst, that is, driven into some dry, barren countries. The spoiler-The king of Babylon.

Verse 18. That dost inhabit Dibon] This was anciently a city of the Reubenites, afterwards inhabited by the Moabites, about two leagues north of the river Arnon, and about six to the east of the Dead Sea.—Dahler.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

Ver. 18. Thou daughter that dost inhabit Dibon. The country of Moab was well watered with streams from the hills, and the vales were exquisitely beautiful. In this modern travellers are agreed. Isaiah bids the daughter of Babylon come down, and sit in dust, the position of mourners; but Moab must leave her limpid streams, and sit in thirst, while crossing the parched deserts. With Dibon, the prophet counts twelve other cities, as sharing the like calamities, and closes this part of the elegy with a full stroke. The horn of Moab is broken.

18. Thou daughter that dost inhabit Dibon — Literally, thou that dost inhabit, daughter of Dibon. “Daughter” may be the subject or object of the verb. Sit in thirst — In the desert-land, in contrast with her accustomed place near the Arnon in a beautiful plain, where to this day there is a well by the wayside hewn out of the rock.

Verse 19. O inhabitant of Aroer] See Clarke’s note on “Jeremiah 48:6”. This place, being at a greater distance, is counselled to watch for its own safety, and inquire of every passenger, What is done? that it may know when to pack up and be gone.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

19. Aroer — A town on the northern bank of the Arnon, once belonging to Ammon, but now, apparently, to Moab.

V. 20. Arnon-Arnon was the name of a river; it was the border of Moab: probably the adjacent country or city might take its name from the river.

Verse 20. Tell ye it in Arnon] Apprize the inhabitants there that the territories of Moab are invaded, and the country about to be destroyed, that they may provide for their own safety.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

Verse 21. Upon Holon, &c.] All these were cities of the Moabites, but several of them are mentioned in no other place.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

21. Holon… Jahazah, etc. — This is a list of towns and cities in Moab, most of which are mentioned elsewhere, but this first one, Holon, is found nowhere else.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

V. 25. The horn-That is the beauty and the strength of Moab.

Verse 25. The horn of Moab is cut off, and his arm is broken] His political and physical powers are no more.

Verses 18-25. Thou daughter that dost inhabit Dibon — Thou that art exalted in pride, and rendered effeminate through luxury: Dibon being one of the chief cities of Moab; come down from thy glory, and sit in thirst — Submit to a mean condition, wherein thou shalt feel the want of all the conveniences of life. The Hebrew language expresses a barren land, which yields no sustenance by a thirsty ground, Psalm 63:2; Isaiah 35:7; Ezekiel 19:13. O inhabitant of Aroer — A town in the borders of Moab; stand by the way and espy, &c. — The prophet describes the great concern and fear that were upon them, which made them hearken to every little report that was stirring. Howl and cry — There will be just cause for a general lamentation. Judgment is come upon the plain country, &c. — The inhabitants of the low grounds have suffered the punishment they deserved. The horn of Moab is cut off — The authority and power of Moab are taken away. This is a metaphorical expression, taken from horned beasts, whose power to defend themselves, and injure other creatures, lies chiefly in their horns. And his arm is broken — His strength is exhausted, the arm of man being the instrument whereby he chiefly discovers his strength.

V. 26. Drunken-Fill him with the intoxicating wine of God’s vengeance.

Verses 26, 27. Make ye him drunken — God’s judgments are often represented under the metaphor of a cup of intoxicating liquors: see note on Jeremiah 25:15. Moab also shall wallow in his vomit — The judgments which God sends upon him shall expose him to the scorn of his enemies; just as a drunken man is the object of men’s laughter and derision. For was not Israel a derision unto thee? — Didst not thou insult over the calamities of the Jews when they were carried away captive? Israel is here put for Judah. Was he found among thieves? — Though the sins of Israel were great in the sight of God, yet, as he had done no injury to the Moabites, there was no reason why they should use him with the same despite and contempt as if he had been a common thief and robber, whom all men think they have a right to abuse. For since thou spakest of him, thou skippedst for joy — This translation, Blaney observes, seems quite foreign to the purpose, and does not accord with the literal meaning of the Hebrew, ddwntt wb ˆyrbd ydm, which, he thinks, may be properly rendered, That thou shouldest insult him with all the power of thy words. The sense then of the sentence will be, “Didst thou find Israel among thieves, coming to rob thee of thy property, that thou shouldest think thyself entitled to break out into all manner of revilings against him? Compare Ezekiel 25:8; Zephaniah 2:8, 10. Lowth suggests another interpretation, which the words will very well bear, and which agrees with the Chaldee paraphrase, namely, For the words thou hast spoken against him, thou shalt be carried captive. To this purpose also the Vulgar Latin, propter verba tua quæ adversum ilium locutus es, captivus diceres.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

V. 27. Was he found-Why didst thou deal by Israel as men deal by thieves, when they are brought to shame?

Verse 27. Was not Israel a derision unto thee?] Didst thou not mock my people, and say their God was no better than the gods of other nations? See Ezekiel 25:8.

Was he found among thieves?] Did the Israelites come to rob and plunder you? Why then mock them, and rejoice at their desolation, when their enemies prevailed over them? This the Lord particularly resents.

Verses 26, 27. Make ye him drunken — God’s judgments are often represented under the metaphor of a cup of intoxicating liquors: see note on Jeremiah 25:15. Moab also shall wallow in his vomit — The judgments which God sends upon him shall expose him to the scorn of his enemies; just as a drunken man is the object of men’s laughter and derision. For was not Israel a derision unto thee? — Didst not thou insult over the calamities of the Jews when they were carried away captive? Israel is here put for Judah. Was he found among thieves? — Though the sins of Israel were great in the sight of God, yet, as he had done no injury to the Moabites, there was no reason why they should use him with the same despite and contempt as if he had been a common thief and robber, whom all men think they have a right to abuse. For since thou spakest of him, thou skippedst for joy — This translation, Blaney observes, seems quite foreign to the purpose, and does not accord with the literal meaning of the Hebrew, ddwntt wb ˆyrbd ydm, which, he thinks, may be properly rendered, That thou shouldest insult him with all the power of thy words. The sense then of the sentence will be, “Didst thou find Israel among thieves, coming to rob thee of thy property, that thou shouldest think thyself entitled to break out into all manner of revilings against him? Compare Ezekiel 25:8; Zephaniah 2:8, 10. Lowth suggests another interpretation, which the words will very well bear, and which agrees with the Chaldee paraphrase, namely, For the words thou hast spoken against him, thou shalt be carried captive. To this purpose also the Vulgar Latin, propter verba tua quæ adversum ilium locutus es, captivus diceres.

27. Was he found among thieves — The second member of this verse should not be separated from the third, that as often as thou speakest of him thou waggest thine head.

V. 28. O ye-Still the prophet speaks of the Moabites, as a people whose armies were routed, and calls to them to leave their houses in cities, not promising themselves any security, either to or from their houses, or from the walls of the cities, but to get them to rocks, which are naturally fortified, and from whence (if from any place) security may be promised.

Verse 28. Dwell in the rock] Go to the most inaccessible places in the mountains.

The hole’s mouth.] And into the most secret eaves and holes of the earth.

Verse 28. Ye that dwell in Moab, leave the cities — The walls of which will not be sufficient to defend you from the sword of the enemy. And dwell in the rock — Hide yourselves in the rocks and caverns of your country. And be like the dove that maketh her nest in the sides of the hole’s mouth — That is, on the edge of the precipice, as Blaney interprets the expression, or the brink of destruction. The Moabites are here, therefore, “exhorted to retire for safety to those places where the apprehensions of danger would secure them from the enemy’s pursuit. That doves build in the clefts, or natural hollows of rocks, see Song of Solomon 2:14. Dr. Shaw, in his Travle, p. 162, fol., mentions a city on the African coast, called Hamanet, from the number of wild pigeons that are bred in the cliffs of the adjacent mountains.”

28. Leave the cities, etc. — Leave the cities and take refuge in the inaccessible rocks. The sides — Literally, the farther sides. “The wild rock pigeon invariably selects deep ravines for its nesting and roosting places.” — Tristram.

Verse 29. The pride of Moab] See Clarke on “Isaiah 16:1”.

Verses 29, 39. We have heard the pride of Moab — The several synonymous terms made use of in this verse are meant to express the great pride and insolence of Moab. Though some of these terms are not found in the parallel passage, (Isaiah 16:6,) yet in the main they agree therewith; and “while they describe the overweening pride and haughtiness of Moab, and the intemperance of his rage, they intimate the small pretensions he had for such high assuming, either in respect of the extent of his power, or his actual performances.” I know his wrath — Hebrew, wtrb[, his fierce wrath, or rage; but it shall not be so — He shall not be able to execute it, or bring to pass what he thinks to do: his power shall not be equal to his malice. His lies shall not so effect it — Or rather, have not so effected, the verb being in the past time. But this latter part of the sentence seems more properly rendered by Blaney, thus: “But he is not alike,” (that is, equal to his wrath and threats,) “in the extent of his ability he is not alike in performing.”

Ver. 29. We have heard the pride of Moab. Her riches, her splendour of dress, her beautiful mansions, all the enlivened cosmography, and retiring graces of her palaces were proverbs in the country. Now all must be plundered and lost in the blaze of conflagration. The prophet commands her to leave those inviting abodes, to dwell on the rocks, and mourn like the doves that have lost their mates.

29-33. Substantially taken from Isaiah 16:6-10.

V. 30. I know-He shall never execute what he thinks to do. But-His boastings and his lies, still never effect his designs.

Verses 29, 39. We have heard the pride of Moab — The several synonymous terms made use of in this verse are meant to express the great pride and insolence of Moab. Though some of these terms are not found in the parallel passage, (Isaiah 16:6,) yet in the main they agree therewith; and “while they describe the overweening pride and haughtiness of Moab, and the intemperance of his rage, they intimate the small pretensions he had for such high assuming, either in respect of the extent of his power, or his actual performances.” I know his wrath — Hebrew, wtrb[, his fierce wrath, or rage; but it shall not be so — He shall not be able to execute it, or bring to pass what he thinks to do: his power shall not be equal to his malice. His lies shall not so effect it — Or rather, have not so effected, the verb being in the past time. But this latter part of the sentence seems more properly rendered by Blaney, thus: “But he is not alike,” (that is, equal to his wrath and threats,) “in the extent of his ability he is not alike in performing.”

29-33. Substantially taken from Isaiah 16:6-10.

V. 31. Kir-herez-A city of Moab.

Verses 31-33. Therefore will I howl for Moab — See note on Isaiah 15:5. I will cry out for all Moab — The whole country of Moab: the phrase is the same with whole Palestina, Isaiah 14:31. For the men of Kirheres — See note on Isaiah 16:7, 11. O vine of Sibmah — The expressions here denote the destruction of the fruitful vineyards of Sibmah; the loss of which the neighbouring places of Jazer would have reason to lament. Thy plants are gone over the sea — The vineyards of Sibmah seem to have been of a vast extent, and to have been greatly celebrated: see note on Isaiah 16:8, 9. And joy and gladness is taken from the plentiful field — The gathering in of the harvest and other fruits of the earth is usually accompanied with great expressions of joy; but there would be no occasion for this in the land of Moab, as the enemy would spoil or carry away their crop and vintage. None shall tread with shouting — They shall not have a vintage left sufficient to excite them to shouts of joy, or to induce them to exhort and encourage one another to labour diligently.

29-33. Substantially taken from Isaiah 16:6-10.

V. 32. Sibmah-Sibmah was famous in those days for vines. Jazer-Jazer was it seems first taken, and carried into captivity.

Verse 32. O vine of Sibmah] See Clarke on “Isaiah 16:8”.

Verses 31-33. Therefore will I howl for Moab — See note on Isaiah 15:5. I will cry out for all Moab — The whole country of Moab: the phrase is the same with whole Palestina, Isaiah 14:31. For the men of Kirheres — See note on Isaiah 16:7, 11. O vine of Sibmah — The expressions here denote the destruction of the fruitful vineyards of Sibmah; the loss of which the neighbouring places of Jazer would have reason to lament. Thy plants are gone over the sea — The vineyards of Sibmah seem to have been of a vast extent, and to have been greatly celebrated: see note on Isaiah 16:8, 9. And joy and gladness is taken from the plentiful field — The gathering in of the harvest and other fruits of the earth is usually accompanied with great expressions of joy; but there would be no occasion for this in the land of Moab, as the enemy would spoil or carry away their crop and vintage. None shall tread with shouting — They shall not have a vintage left sufficient to excite them to shouts of joy, or to induce them to exhort and encourage one another to labour diligently.

Ver. 32. The sea of Jazer. This town stood on the dead sea: hence the lake of Sodom is here called after Jazer. All large collections of water are called seas in the Hebrew.

29-33. Substantially taken from Isaiah 16:6-10.

Verses 31-33. Therefore will I howl for Moab — See note on Isaiah 15:5. I will cry out for all Moab — The whole country of Moab: the phrase is the same with whole Palestina, Isaiah 14:31. For the men of Kirheres — See note on Isaiah 16:7, 11. O vine of Sibmah — The expressions here denote the destruction of the fruitful vineyards of Sibmah; the loss of which the neighbouring places of Jazer would have reason to lament. Thy plants are gone over the sea — The vineyards of Sibmah seem to have been of a vast extent, and to have been greatly celebrated: see note on Isaiah 16:8, 9. And joy and gladness is taken from the plentiful field — The gathering in of the harvest and other fruits of the earth is usually accompanied with great expressions of joy; but there would be no occasion for this in the land of Moab, as the enemy would spoil or carry away their crop and vintage. None shall tread with shouting — They shall not have a vintage left sufficient to excite them to shouts of joy, or to induce them to exhort and encourage one another to labour diligently.

29-33. Substantially taken from Isaiah 16:6-10.

Verse 34. As a heifer of three years old] Which runs lowing from place to place in search of her calf, which is lost or taken from her.

Verses 34-39. From the cry of Heshbon — When Heshbon was taken by the enemy, the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. As a heifer of three years old — The meaning undoubtedly is, that the cry of Moab, beginning at Heshbon, was continued on from city to city, till the whole country resounded as with the lowing of a cow that runs from place to place in search of her calf that has been taken from her. An image singularly expressive: see notes on Isaiah 15:4-6. I will cause to cease in Moab him that offereth in the high places — For an explanation of this and the next verse, see notes on Isaiah 16:11, 12. For every head shall be bald, &c. — This and all the other expressions of this verse signify the greatness of the affliction, intimated by the manner of mourning, which is such as was used in the greatest calamities: compare Isaiah 15:3. I have broken Moab like a vessel wherein is no pleasure — As earthen vessels, if they are not fit for the use for which they were designed, are broken to pieces without any concern or regret, so as never to be repaired; thus have I broken Moab, saith the Lord. They shall howl, saying, How is it broken down! — Hebrew, htj, broken to pieces, as the same word is twice rendered Jeremiah 50:2. The prophet persists in his allusion to the breaking of an earthen vessel.

Ver. 34. From the cry of Heshbon even to Eleàleh, the most western city of Moab, shall be strong and incessant, like the cry of a heifer three years old when she has lost her company. God in anger would cast away the pride of Moab, as the broken pieces of a potter’s vase.

34. Heshbon… unto Elealeh — This verse is based on Isaiah 15:4. Heshbon and Elealeh are about two miles distant from each other. Their ruins are still visible. It is not impossible that a shout of wailing on one height may be heard on the other, and yet this supposition is not necessary to the understanding of the passage. As a heifer of three years old — The force of this comparison is not very evident. If it embraced not a single locality, but Moab as a whole, it would be more intelligible as suggesting a land which had never been brought under the yoke, subjugated. Keil regards the original as a proper name, and translates from Zoar as far as Horonaim and the third Eglath. He explains the ordinal on the theory that there were three places of the same name which were distinguished. This, though conjectural, may be accepted as not without value. Waters… of Nimrim — This “Nimrim” cannot be the Nimrah of Numbers 32:3, 36, and Joshua 13:27, for they must be too far north for this verse. It must be some well watered district of Moab.

Verses 34-39. From the cry of Heshbon — When Heshbon was taken by the enemy, the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. As a heifer of three years old — The meaning undoubtedly is, that the cry of Moab, beginning at Heshbon, was continued on from city to city, till the whole country resounded as with the lowing of a cow that runs from place to place in search of her calf that has been taken from her. An image singularly expressive: see notes on Isaiah 15:4-6. I will cause to cease in Moab him that offereth in the high places — For an explanation of this and the next verse, see notes on Isaiah 16:11, 12. For every head shall be bald, &c. — This and all the other expressions of this verse signify the greatness of the affliction, intimated by the manner of mourning, which is such as was used in the greatest calamities: compare Isaiah 15:3. I have broken Moab like a vessel wherein is no pleasure — As earthen vessels, if they are not fit for the use for which they were designed, are broken to pieces without any concern or regret, so as never to be repaired; thus have I broken Moab, saith the Lord. They shall howl, saying, How is it broken down! — Hebrew, htj, broken to pieces, as the same word is twice rendered Jeremiah 50:2. The prophet persists in his allusion to the breaking of an earthen vessel.

35. Clause to cease… in the high places — As the last sign and proof of national desolation.

V. 36. Pipes-The prophet means such pipes as they were wont to use at funerals, and other sad occasions.

Verses 34-39. From the cry of Heshbon — When Heshbon was taken by the enemy, the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. As a heifer of three years old — The meaning undoubtedly is, that the cry of Moab, beginning at Heshbon, was continued on from city to city, till the whole country resounded as with the lowing of a cow that runs from place to place in search of her calf that has been taken from her. An image singularly expressive: see notes on Isaiah 15:4-6. I will cause to cease in Moab him that offereth in the high places — For an explanation of this and the next verse, see notes on Isaiah 16:11, 12. For every head shall be bald, &c. — This and all the other expressions of this verse signify the greatness of the affliction, intimated by the manner of mourning, which is such as was used in the greatest calamities: compare Isaiah 15:3. I have broken Moab like a vessel wherein is no pleasure — As earthen vessels, if they are not fit for the use for which they were designed, are broken to pieces without any concern or regret, so as never to be repaired; thus have I broken Moab, saith the Lord. They shall howl, saying, How is it broken down! — Hebrew, htj, broken to pieces, as the same word is twice rendered Jeremiah 50:2. The prophet persists in his allusion to the breaking of an earthen vessel.

36. Pipes — In Isaiah it is harp. Jeremiah says “pipes” for the plaintive and dirge-like quality of the music.

Verse 37. For every head shall be bald] These, as we have seen before, were signs of the deepest distress and desolation.

Verses 34-39. From the cry of Heshbon — When Heshbon was taken by the enemy, the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. As a heifer of three years old — The meaning undoubtedly is, that the cry of Moab, beginning at Heshbon, was continued on from city to city, till the whole country resounded as with the lowing of a cow that runs from place to place in search of her calf that has been taken from her. An image singularly expressive: see notes on Isaiah 15:4-6. I will cause to cease in Moab him that offereth in the high places — For an explanation of this and the next verse, see notes on Isaiah 16:11, 12. For every head shall be bald, &c. — This and all the other expressions of this verse signify the greatness of the affliction, intimated by the manner of mourning, which is such as was used in the greatest calamities: compare Isaiah 15:3. I have broken Moab like a vessel wherein is no pleasure — As earthen vessels, if they are not fit for the use for which they were designed, are broken to pieces without any concern or regret, so as never to be repaired; thus have I broken Moab, saith the Lord. They shall howl, saying, How is it broken down! — Hebrew, htj, broken to pieces, as the same word is twice rendered Jeremiah 50:2. The prophet persists in his allusion to the breaking of an earthen vessel.

37. Head… bald,… beard clipped, upon… the hands… cuttings, and upon the loins sackcloth, are signs of abject grief and desolation.

Verses 34-39. From the cry of Heshbon — When Heshbon was taken by the enemy, the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. As a heifer of three years old — The meaning undoubtedly is, that the cry of Moab, beginning at Heshbon, was continued on from city to city, till the whole country resounded as with the lowing of a cow that runs from place to place in search of her calf that has been taken from her. An image singularly expressive: see notes on Isaiah 15:4-6. I will cause to cease in Moab him that offereth in the high places — For an explanation of this and the next verse, see notes on Isaiah 16:11, 12. For every head shall be bald, &c. — This and all the other expressions of this verse signify the greatness of the affliction, intimated by the manner of mourning, which is such as was used in the greatest calamities: compare Isaiah 15:3. I have broken Moab like a vessel wherein is no pleasure — As earthen vessels, if they are not fit for the use for which they were designed, are broken to pieces without any concern or regret, so as never to be repaired; thus have I broken Moab, saith the Lord. They shall howl, saying, How is it broken down! — Hebrew, htj, broken to pieces, as the same word is twice rendered Jeremiah 50:2. The prophet persists in his allusion to the breaking of an earthen vessel.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

Verses 34-39. From the cry of Heshbon — When Heshbon was taken by the enemy, the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. As a heifer of three years old — The meaning undoubtedly is, that the cry of Moab, beginning at Heshbon, was continued on from city to city, till the whole country resounded as with the lowing of a cow that runs from place to place in search of her calf that has been taken from her. An image singularly expressive: see notes on Isaiah 15:4-6. I will cause to cease in Moab him that offereth in the high places — For an explanation of this and the next verse, see notes on Isaiah 16:11, 12. For every head shall be bald, &c. — This and all the other expressions of this verse signify the greatness of the affliction, intimated by the manner of mourning, which is such as was used in the greatest calamities: compare Isaiah 15:3. I have broken Moab like a vessel wherein is no pleasure — As earthen vessels, if they are not fit for the use for which they were designed, are broken to pieces without any concern or regret, so as never to be repaired; thus have I broken Moab, saith the Lord. They shall howl, saying, How is it broken down! — Hebrew, htj, broken to pieces, as the same word is twice rendered Jeremiah 50:2. The prophet persists in his allusion to the breaking of an earthen vessel.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

V. 40. He-Nebuchadnezzar shall come swiftly, and spread himself over Moab.

Verse 40. He shall fly as an eagle] The enemy will pounce upon him, carry him off, and tear him to pieces.

Verses 40-44. Behold, he shall fly as an eagle — Conquerors are often compared to eagles and other birds of prey; and the encamping of their armies is represented by the spreading of the wings of such fowls. The mighty men’s hearts shall be as the heart of a woman in her pangs — They shall be dismayed at the apprehension of the evils that are coming upon them, and shall lose their wonted courage and resolution. Moab shall be destroyed from being a people — From being a nation or government, as it was before. Fear, and the pit, and the snare, &c. — These words, and those of the next verse, are taken from Isaiah 24:17, 18, where see the notes.

Ver. 40. Behold, he (the Assyrian) shall fly as an eagle, and spread his wings over Moab. Thus Daniel also beheld him: Daniel 7:4. This designates the eagerness of a victorious army for conquest, and the spoils of war. David wisely preferred the pestilence to the sword.

40. He (Nebuchadrezzar) shall fly as an eagle — So strong and swift shall be his coming.

Verses 40-44. Behold, he shall fly as an eagle — Conquerors are often compared to eagles and other birds of prey; and the encamping of their armies is represented by the spreading of the wings of such fowls. The mighty men’s hearts shall be as the heart of a woman in her pangs — They shall be dismayed at the apprehension of the evils that are coming upon them, and shall lose their wonted courage and resolution. Moab shall be destroyed from being a people — From being a nation or government, as it was before. Fear, and the pit, and the snare, &c. — These words, and those of the next verse, are taken from Isaiah 24:17, 18, where see the notes.

41. Kerioth — The capital. Is taken — Captured. The use of the present term denotes the certainty of the event predicted.

Verse 42. Moab shall be destroyed from being a people] They shall not have a king or civil governor: and I doubt whether there be any evidence that they were ever reinstated in their national character. They were captivated by the Chaldeans; and probably many returned with the Jews on the edict of Cyrus: but as to their being an independent nation after this, where is the positive proof?

Verses 40-44. Behold, he shall fly as an eagle — Conquerors are often compared to eagles and other birds of prey; and the encamping of their armies is represented by the spreading of the wings of such fowls. The mighty men’s hearts shall be as the heart of a woman in her pangs — They shall be dismayed at the apprehension of the evils that are coming upon them, and shall lose their wonted courage and resolution. Moab shall be destroyed from being a people — From being a nation or government, as it was before. Fear, and the pit, and the snare, &c. — These words, and those of the next verse, are taken from Isaiah 24:17, 18, where see the notes.

Ver. 42. Moab shall be destroyed, so as to be no more a people, enjoying national power and glory under her own king. Her wound could only be healed with the loss of limbs.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

V. 43. Fear-A variety of dangers upon all sides.

Verse 43. Fear, and the pit, and the snare] See the note on Isaiah 24:17, 18.

Verses 40-44. Behold, he shall fly as an eagle — Conquerors are often compared to eagles and other birds of prey; and the encamping of their armies is represented by the spreading of the wings of such fowls. The mighty men’s hearts shall be as the heart of a woman in her pangs — They shall be dismayed at the apprehension of the evils that are coming upon them, and shall lose their wonted courage and resolution. Moab shall be destroyed from being a people — From being a nation or government, as it was before. Fear, and the pit, and the snare, &c. — These words, and those of the next verse, are taken from Isaiah 24:17, 18, where see the notes.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

Verses 40-44. Behold, he shall fly as an eagle — Conquerors are often compared to eagles and other birds of prey; and the encamping of their armies is represented by the spreading of the wings of such fowls. The mighty men’s hearts shall be as the heart of a woman in her pangs — They shall be dismayed at the apprehension of the evils that are coming upon them, and shall lose their wonted courage and resolution. Moab shall be destroyed from being a people — From being a nation or government, as it was before. Fear, and the pit, and the snare, &c. — These words, and those of the next verse, are taken from Isaiah 24:17, 18, where see the notes.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

V. 45. Heshbon-Heshbon was it seems a place of force. The crown-That is, the glory.

Verse 45. They that fled stood under the shadow of Heshbon] Heshbon being a fortified place, they who were worsted in the fight fled to it, and rallied under its walls; but, instead of safety, they found themselves disappointed, betrayed, and ruined. See Jeremiah 48:2, and the note there. See Clarke “Jeremiah 48:2”.

But a fire shall come forth out of Heshbon] Jeremiah has borrowed this part of his discourse from an ancient poet quoted by Moses, Numbers 21:28; where see the notes.

The crown of the head] The choicest persons of the whole nation.

Verses 45, 46. They that fled stood under the shadow of Heshbon, &c. — They that fled for fear of the enemies’ forces thought to find shelter and safety in Heshbon, a strong fenced city. Or, instead of, because of the force, the Hebrew jkm, may be rendered for want of force, or strength, namely, force of their own to withstand the enemy. But a fire shall come forth out of Heshbon, and a flame from the midst of Sihon — That is, of the city of Sihon, meaning still Heshbon. When the enemies have possessed themselves of Heshbon, they will quickly spread like fire over the rest of the country. Thus the prophet fitly applies to the present case the words of an ancient poem made upon Sihon’s conquests over Moab, and recited by Moses, Numbers 21:27, 28, where see the notes. And shall devour the corner of Moab, and the crown of the head of the tumultuous ones — By the corner may be meant the borders, or extreme parts of the country. So the Hebrew word tap signifies, Numbers 34:3; Nehemiah 9:22. The nobility, who are the stay and support of the government, are expressed by the crown of the head. By the tumultuous are meant those that are proud and haughty in their state and plenty, and insult over their inferiors. Wo be unto thee, O Moab! — This verse is likewise taken out of Numbers 21:19. The people of Chemosh perisheth — People are sometimes denominated from the God they worship: so the Jews were called the people of the Lord, or Jehovah.

45. Under the shadow of Heshbon — Why do we find fugitives in Heshbon, since the enemy comes from the north? They came from the environs and sought refuge in this fortified town, but a fire devoured them.

Verse 46. The people of Chemosh] The Moabites, who worshipped Chemosh as their supreme god.

Verses 45, 46. They that fled stood under the shadow of Heshbon, &c. — They that fled for fear of the enemies’ forces thought to find shelter and safety in Heshbon, a strong fenced city. Or, instead of, because of the force, the Hebrew jkm, may be rendered for want of force, or strength, namely, force of their own to withstand the enemy. But a fire shall come forth out of Heshbon, and a flame from the midst of Sihon — That is, of the city of Sihon, meaning still Heshbon. When the enemies have possessed themselves of Heshbon, they will quickly spread like fire over the rest of the country. Thus the prophet fitly applies to the present case the words of an ancient poem made upon Sihon’s conquests over Moab, and recited by Moses, Numbers 21:27, 28, where see the notes. And shall devour the corner of Moab, and the crown of the head of the tumultuous ones — By the corner may be meant the borders, or extreme parts of the country. So the Hebrew word tap signifies, Numbers 34:3; Nehemiah 9:22. The nobility, who are the stay and support of the government, are expressed by the crown of the head. By the tumultuous are meant those that are proud and haughty in their state and plenty, and insult over their inferiors. Wo be unto thee, O Moab! — This verse is likewise taken out of Numbers 21:19. The people of Chemosh perisheth — People are sometimes denominated from the God they worship: so the Jews were called the people of the Lord, or Jehovah.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.

V. 47. Bring again-It seems this is to be understood of a spiritual reduction of them, by calling them into the kingdom of the Messiah.

Verse 47. Will I bring again the captivity of Moab in the latter days] I have already expressed doubts (see Jeremiah 48:42) whether the Moabites were ever restored to their national distinction. The expressions in this chapter, relative to their total destruction as a people, are so strong and so frequent, that they leave little room for a limited interpretation. That many of them returned on the edict of Cyrus, by virtue of which the Jews were restored, I doubt not; but neither the Ammonites, Moabites, Philistines, nor even the Jews themselves, were ever restored to their national consequence. Perhaps the restoration spoken of here, which was to take place in the latter days, may mean the conversion of these people, in their existing remnants, to the faith of the Gospel. Several judicious interpreters are of this opinion. The Moabites were partially restored; but never, as far as I have been able to learn, to their national consequence. Their conversion to the Christian faith must be the main end designed by this prophecy.

JEREMIAH

Verse 47. Yet will I bring again the captivity of Moab — “The Moabites were afterward restored to their country, as appears from Josephus, Antiq. lib. 13. c. 17. But these and similar promises of mercy after judgment are chiefly to be understood of the conversion of the Gentiles under the gospel, called the latter days in the prophets. The conversion of idolaters is expressed by returning from their captivity, Ezekiel 16:53.” — Lowth. See also Calmet’s Dissertation upon the return of the Moabites, &c.

Ver. 47. Yet will I bring again the captivity of Moab in the latter days, saith the Lord. Whatever reference this promise may have to the Messiah’s times, Josephus in his Antiquities, Jeremiah 13:23, says that after the captivity, the Moabites were reduced under the power of the Jews, and received circumcision. They are accused of vacillation: when the affairs of the Jews were prosperous, they claimed kindred with them, but disowned them in adversity. See on Isaiah 15.

THE CONTRAST, 26-47.

26. Make ye him drunken, etc. — This commission is addressed to those who execute God’s vengeance on Moab. For his haughtiness and arrogance are appointed shame and disgrace. Moab is a laughing-stock because Israel was a derision to her, as is said in verse 27.