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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 48:14–47. His two-level outline is real structure in the source text, so it is rendered as structure.
The destruction is here further prophesied of very largely and with a great copiousness and variety of expression, and very pathetically and in moving language, designed not only to awaken them by a national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it, but to affect us with the calamitous state of human life, which is liable to such lamentable occurrences, and with the power of God's anger and the terror of his judgments, when he comes forth to contend with a provoking people. In reading this long roll of threatenings, and meditating on the terror of them, it will be of more use to us to keep this in our eye, and to get our hearts thereby possessed with a holy awe of God and of his wrath, than to enquire critically into all the lively figures and metaphors here used.
I.It is a surprising destruction, and very sudden, that is here threatened.
They were very secure, thought themselves strong for war and able to deal with the most powerful enemy (Jer 48:14), and yet the calamity is near, and he is not able to keep it off, nor so much as to keep the enemy long in parley, for the affliction hastens fast (Jer 48:16) and will soon come to a crisis. The enemy shall fly as an eagle, so swiftly, so strongly shall he come (Jer 48:40), as an eagle flies upon his prey, and he shall spread his wings, the wings of his army, over Moab; he shall surround it, that none may escape. The strong-holds of Moab are taken by surprise (Jer 48:41), so that all their strength stood them in no stead; and this made the hearts even of their mighty men to fail, for they had not time to recollect the considerations that might have animated them. It requires a more than ordinary degree of courage not to be afraid of sudden fear.
II.It is an utter destruction, and such as lays Moab all in ruins:
Moab is spoiled (Jer 48:15), quite spoiled, is confounded and broken down (Jer 48:20); their cities are laid in ashes, or seized by the enemy so that they are forced to quit them, Jer 48:15. Divers cities are here named, upon which judgment has come, and the list concludes with an et cetera - and such like. What occasion was there for him to mention more particulars when it comes upon all the cities of Moab in general, far and near? Jer 48:21-24. Note, When iniquity is universal we have reason to expect that calamity should be so too. The kingdom is deprived of its dignity and authority: The horn of Moab is cut off, the horn of its strength and power, both offensive and defensive; his arm is broken, that he can neither give a blow nor prevent a blow, Jer 48:25. Is the youth of the kingdom the strength and beauty of it? His chosen young men have gone down to the slaughter, Jer 48:15. They went down to the battle promising themselves that they should return victorious; but God told them that they went down to the slaughter; so sure are those to fall against whom God fights. In a word, Moab shall be destroyed from being a people, Jer 48:42. Those that are enemies to God's people will soon be made no people.
III.It is a lamentable destruction; it will be just matter of mourning and will turn joy into heaviness.
1.The prophet that foretels it does himself lament it, and mourns at the very foresight of it, from a principle of compassion to his fellow-creatures and concern for human nature. The prophet will himself howl for Moab; his very heart shall mourn for them (Jer 48:31); he will weep for the vine of Sibmah (Jer 48:32); his heart shall sound like pipes for Moab, Jer 48:36. Though the destruction of Moab would prove him a true prophet, yet he could not think of it without trouble. The ruin of sinners is no pleasure to God, and therefore should be a pain to us; even those that give warning of it should lay it to heart. These passages, and many others in this chapter, are much the same with what Isaiah had used in his prophecies against Moab (Isa 15:1-9, Isa 16:1-14); for, though there was a long distance of time between that prophecy and this, yet they were both dictated by one and the same Spirit, and it becomes God's prophets to speak the language of those that went before them. It is no plagiarism sometimes to make use of old expressions, provided it be with new affections and applications.
2.The Moabites themselves shall lament it; it will be the greatest mortification and grief imaginable to them. Those that sat in glory, in the midst of wealth, and mirth, and all manner of pleasure, shall sit in thirst, in a dry and thirsty land, where no water, no comfort is, Jer 48:18. It is time for them to sit in thirst, and inure themselves to hardship, when the spoiler has come, who will strip them of all, and empty them. The Moabites in the remote corners of the country, that are furthest from the danger, will be inquisitive to know how the matter goes, what news from the army, will ask every one that escapes, What is done? Jer 48:19. And when they are told that all is gone, that the invader is the conqueror, they will howl and cry, in bitterness and anguish of spirit (Jer 48:20); they will abandon themselves to solitude, to lament the desolations of their country; they will leave the cities that used to be full of mirth, and dwell in the rock where they may have their full of melancholy; they shall no more be singing birds, but mourning birds, like the dove (Jer 48:28); the doves of the valley, Eze 7:16. Let those that give themselves up to mirth know that God can soon change their note. Their sorrow shall be so very extreme that they shall make themselves bald and cut themselves (Jer 48:37), which were expressions of a desperate grief, such as tempted men to be even their own destroyers. Job indeed rent his mantle and shaved his head, but he did not cut himself. When the flood of passion rises ever so high wisdom and grace must set bounds to it, set banks to it, to restrain it from such barbarities. The sorrow shall be universal (Jer 48:38): There shall be a general lamentation upon all the house-tops of Moab, where they worshipped their idols, to whom they shall in vain bemoan themselves, and in all the streets, where they conversed with one another, for they shall be free in communicating their grief and fears and in propagating them; for they see all lost: "I have broken Moab like a vessel wherein is no pleasure, which shall not be regarded and cannot be pieced again." That which Moab used to rejoice in was their pleasant fruits and the abundance of their rich wines. The delights of sense were all the matter of their joy. Take away these, destroy their gardens and vineyards, and you make all their mirth to cease, Hos 2:11, Hos 2:12. There is great weeping when their plants are transplanted, have gone over the sea (Jer 48:32), are carried into other countries, to be planted there. The spoiler has fallen upon thy summer-fruits and upon thy vintage, and it is this that makes the cry of Heshbon to reach even to Elealeh, Jer 48:34. Take joy and gladness from the plentiful field, and you take it from the land of Moab, Jer 48:33. If the wine fail from the wine-presses, that used to be trodden with acclamations of joy, all their gladness is cut off. Take away that shouting, and there shall be no shouting. Note, Those who make the delights of sense their chief joy, their exceeding joy, since these are things they may easily be deprived of in a little time subject themselves to the tyranny of the greatest grief; whereas those who rejoice in God may do that even when the fig-tree does not blossom and there is no fruit in the vine. These Moabites lost not only their wine, but their water too: Even the waters of Nimrim shall be desolate (Jer 48:34), and therefore their grief grew extravagantly loud and noisy, and their lamentations were heard in all placed like the lowing of a heifer of three years old. The expressions here are borrowed from Isa 15:5, Isa 15:6.
3.All their neighbours are called to mourn with them, and to condole with them on their ruin (Jer 48:17): All you that are about him bemoan him, Let him have that allay to his grief, let him see himself pities by the adjoining countries. Nay, let those at a distance, who do but know his name and have heard of his reputation, take notice of his fall, and say, How is the strong staff broken, whose strength was the terror of its enemies, and the beautiful rod, whose beauty was the pride of its friends! Let the nations take notice of this and receive instruction. Let none be puffed up with or put confidence in their strength or beauty, for neither will be a security against the judgments of God.
IV.It is a shameful destruction and such as shall expose them to contempt:
Moab is made drunk (Jer 48:26), and he that is made drunk is made vile; he shall wallow in his vomit, and become an odious spectacle, and shalljustly be in derision. Let the Moabites be intoxicated with the cup of God's wrath till they stagger and fall, and be brought to their wits' end, and make themselves ridiculous by the wildness not only of their passions but of their counsels. And again (Jer 48:39): Moab shall be a derision and a dismaying to all about him; they shall laugh at the fall of the pomp and power he was so proud of. Note, Those that are haughty are preparing reproach and ignominy for themselves.
V.It is the destruction of that which is dear to them, not only of their summer fruits and their vintage, but of their wealth (Jer 48:36):
The riches that he has gotten have perished, though he thought he had laid them up very safely, and promised himself a long enjoyment of them, yet they are gone. Note, The money that is hoarded in the chest is as liable to perishing as the summer-fruits that lie exposed in the open field. Riches are shedding things, and, like dust as they are, slip through our fingers even when we are in most care to hold them fast and gripe them hard. Yet this is not the worst; even those whose religion was false and foolish were fond of it above any thing, and, such as it was, would not part with it; and therefore, though it was really a promise, yet to them it was a threatening (Jer 48:35), that God will cause to cease him that offers in the high places, for the high places shall be destroyed, and the fields of offerings shall be laid waste, and the priests themselves, who burnt incense to their gods, shall be slain or carried into captivity, Jer 48:7. Note, It is only the true religion, and the worship and service of the true God, that will stand us in stead in a day of trouble.
VI.It is a just and righteous destruction, and that which they have deserved and brought upon themselves by sin.
1.The sin which they had been most notoriously guilty of, and for which God now reckoned with them, was pride. It is mentioned six times, Jer 48:29. We have all heard of the pride of Moab; his neighbours took notice of it; it has testified to his face, as Israel's did; he is exceedingly proud, and grows worse and worse. Observe his loftiness, his arrogancy, his pride, his haughtiness; the multiplying of words to the same purport intimates in how many instances he discovered his pride, and how offensive it was both to God and man. It was charged upon them Isa, Jer 16:6, but here it is expressed more largely that there. Since then they had been under humbling providences, and yet were unhumbled; nay, they grew more arrogant and haughty, which plainly marked them for that utter destruction of which pride is the forerunner. Two instances are here given of the pride of Moab: - (1.) He had conducted himself insolently towards God. He must be brought down with shame (Jer 48:26), for he has magnified himself against the Lord; and again (Jer 48:42), he shall be destroyed from being a people, for this very reason. The Moabites preferred Chemosh before Jehovah, and thought themselves a match for the God of Israel, whom they set at defiance. (2.) He had conducted himself scornfully towards Israel, particularly in their late troubles; therefore Moab shall fall into the same troubles; into the same hands, and be a derision, for Israel was a derision to him, Jer 48:26, Jer 48:27. The generality of the Moabites, when they heard of the calamities and desolations of their neighbours the Jews, instead of lamenting them, rejoiced in them, they skipped for joy. Many, in such a case, entertain in their minds a secret pleasure at the fall of those they had a dislike to, who yet have so much discretion as to conceal it; it is so invidious a thing. But the Moabites industriously proclaimed their joy, and avowed the enmity they had to Israel, triumphing over every Israelite they met with in distress and laughing at him, which was as inhuman as it was impious and an impudent affront both to man, whose nature they were of, and to God, whose name they were called by. Note, Those that deride others in distress will justly and certainly, sooner or later, come into distress themselves, and be had in derision. Those that are glad at calamities, especially the calamities of God's church, shall not long go unpunished.
2.Besides this they had been guilty of malice against God's people, and treachery in their dealings with them, Jer 48:30. They made a jest of the desolations of Judah and Jerusalem, and pretended, when they laughed at them, that it was but in sport and to make themselves merry; but, says God, "I know his wrath; I know it comes from the old enmity he has to the seed of Abraham and the worshippers of the true God. I know he thinks these calamities of the Jewish nation will end in their utter extirpation. He now tells the Chaldeans what bad people the Jews are, and irritates them against them; but it shall not be so as he expects; his lies shall not so effect it. The nation, whose fall they triumph in, shall recover itself." Some read it, I know his rage. Is it not so? Is he not very furious against the people of God? And his lies I know also. Do they not do so? Do they not belie them? Note, All the fury and all the falsehood of the church's enemies are perfectly known to God, whatever the pretenses are with which they think to cover them, Isa 37:28.
VII.It is a complicated destruction, and by one instance after another will at length be completed; for those that make their escape from one judgment shall perish by another: Fear, and the pit, and the snare, shall be upon them, Jer 48:43. There shall be fear to drive them into the pit, and a snare to hold them fast in it when they are in it; so that they shall neither escape from the destruction nor escape out of it. What was said of sinners in general (Isa 24:17, Isa 24:18), that those who flee from the fear shall fall into the pit and those who come up out of the pit shall be taken in the snare, is here particularly foretold concerning the sinners of Moab (Jer 48:44); for it is the year of their visitation, when God comes to reckon with them, and will be known by the judgments which he executes, for he is the King whose name is the Lord of hosts (Jer 48:15); he is not only the King who has authority to give judgment, but he is the Lord of hosts, who is able to do what he has determined. The figurative expressions used Jer 48:44 are explained in one instance (Jer 48:45): Those that fled out of the villages for fear of the enemy's forces put themselves under the shadow of Heshbon, stood there, and supposed they stood safely, as now armies sometimes retire under the cannon of a fortified city, and it is their protection; but here they should be disappointed, for, when they flee out of the pit, they fall into the snare; Heshbon, which they thought would shelter them, devours them as Moses had foretold long since (Num 21:28): A fire has gone out of Heshbon, and a flame from the city of Sihon, and devours those that come from all the corners of Moab, and fastens upon the crown of the head of the tumultuous noisy ones, or of the revellers, or children of noise, not meant of the rude clamorous multitude, but of the great men, who bluster, and hector, and make a noise; the judgments of God shall light on them. Shall we hear the conclusion of this whole matter? We have it (Jer 48:46): "Woe be to thee, O Moab! thou art undone; the people that worship Chemosh perish, and are gone; farewell, Moab. Thy sons and daughters, the hopes of the next generation, have gone into captivity after the Jews, whose calamities they rejoiced in."
VIII.Yet it is not a perpetual destruction.
The chapter concludes with a short promise of their return out of captivity in the latter days. God, who brings them into captivity, will bring again their captivity, Jer 48:47. Thus tenderly does God deal with Moabites, much more with his own people! Even with Moabites he will not contend for ever, nor be always wrath. When Israel returned, Moab did; and perhaps the prophecy was intended chiefly for the encouragement of God's people to hope for that salvation which even Moabites shall share in. Yet it looks further, to gospel times; the Jews themselves refer it to the days of the Messiah; then the captivity of the Gentiles, under the yoke of sin and Satan, shall be brought back by divine grace, which shall make them free, free indeed. This prophecy concerning Moab is long, but here it ends; it ends comfortably: Thus far is the judgment of Moab.
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Summary
Jeremiah 48:22 is a precise declaration within a sweeping prophetic oracle against Moab, meticulously listing specific cities—Dibon, Nebo, and Bethdiblathaim—marked for divine judgment. This succinct verse powerfully underscores the comprehensive and inescapable nature of God's sovereign decree, revealing that no stronghold or perceived security, whether geographical, economic, or spiritual, can withstand His righteous judgment against pride, idolatry, and rebellion. It stands as a stark testament to the certainty of God's word and the inevitability of His justice.
Context
Literary Context
Jeremiah 48 is entirely dedicated to a detailed and vivid oracle of judgment against the nation of Moab, forming part of a larger section of prophecies against foreign nations (Jeremiah 46-51). This placement demonstrates Yahweh's universal sovereignty, asserting His authority not only over Israel but over all peoples and kingdoms. Within this extensive chapter, verses 21-25 constitute a specific, geographically precise list of Moabite cities upon which judgment will fall, emphasizing the widespread and thorough nature of the impending desolation. Verse 22, by naming these three significant locales, highlights God's precise knowledge and the inescapable reach of His judgment, ensuring that no corner of Moab would remain untouched. The prophecy frequently employs vivid imagery, such as Moab being a "spoiled vessel" in Jeremiah 48:11, to convey the totality of its ruin and the shattering of its pride.
Historical & Cultural Context
Moab was an ancient nation situated east of the Dead Sea, characterized by its long-standing, often adversarial, relationship with Israel. Their interactions were complex, ranging from conflict to occasional cooperation, as seen in the narrative of Ruth. Moab was renowned for its immense pride, its agricultural prosperity, and its deep-seated idolatry, particularly the worship of Chemosh, their national deity, as referenced in Numbers 21:29 and 1 Kings 11:7. The Moabites often felt secure due to their rugged, mountainous terrain and numerous fortified cities. This prophecy was likely delivered during a tumultuous period, either preceding or during the ascendancy of the Neo-Babylonian Empire under Nebuchadnezzar, which God providentially used as His instrument of judgment against many nations, including Moab. The mention of Nebo, which also refers to a prominent Babylonian deity, subtly connects Moab's pervasive idolatry with the very instrument of its eventual downfall.
Key Themes
The oracle against Moab, and specifically Jeremiah 48:22, powerfully articulates several core theological themes. Firstly, it underscores Divine Sovereignty and Judgment, asserting God's absolute authority over all nations, irrespective of their perceived strength, wealth, or their acknowledgment of Him. No nation, however proud or fortified, is beyond the reach of His justice, a truth consistently demonstrated throughout Jeremiah 48. Secondly, the Specificity and Certainty of Prophecy is profoundly evident in the meticulous naming of individual cities. This precise detail demonstrates God's foreknowledge and the absolute certainty of His spoken word, providing both a chilling warning to the Moabites and validating the reliability of God's promises to His covenant people. Finally, the prophecy highlights the Futility of False Security. Moab's reliance on its fortresses, its agricultural wealth, and its idols (like Chemosh and the deity Nabu, referenced by Nebo) would prove utterly useless against God's determined judgment. This serves as a timeless warning against trusting in anything other than the true God, a theme powerfully echoed in Psalm 20:7 and throughout scripture.
Exposition and Analysis
Key Word Analysis
A place name in Palestine, derived from a root meaning "pining." It is also associated with "Dibon-gad."
A name of probable foreign derivation, referring to a Babylonian deity, a mountain in Moab, and a place in Palestine.
A place name East of the Jordan, meaning "house of (the) two figcakes," derived from the Hebrew words for "house" and the dual of "figcake."
Verse Breakdown
"And upon Dibon,"
This phrase initiates the specific naming of cities, immediately focusing the prophecy's scope. Dibon, as a prominent Moabite city, represented a significant center of Moabite strength and population. Its inclusion here indicates that the divine judgment would strike at the very heart of their society and national identity, leading to a state of "pining" or wasting away, as suggested by the root meaning of its name.
"and upon Nebo,"
The inclusion of Nebo carries rich, multifaceted significance. It refers both to a notable geographical landmark in Moab (Mount Nebo, famously associated with Moses in Deuteronomy 34:1) and to a powerful Babylonian deity, Nabu. This dual reference suggests that God's judgment targets not only the physical land and its inhabitants but also the pervasive spiritual rebellion and idolatry that characterized Moab, demonstrating Yahweh's absolute supremacy over all false gods and their worshipers.
"and upon Bethdiblathaim,"
The naming of this less prominent but agriculturally significant town, meaning "house of (the) two figcakes," underscores the comprehensive nature of the impending destruction. Its inclusion signifies that no part of Moab, from its strategic, well-known centers to its fertile agricultural regions, would escape the divine wrath. This ensures a complete and utter desolation, leaving no area untouched by the declared judgment.
Literary Devices
Jeremiah 48:22 employs several potent literary devices to convey the certainty and comprehensiveness of God's judgment. The most prominent is Enumeration or Listing, as the verse presents a concise catalog of specific cities. This technique lends a powerful sense of precision and certainty to the prophecy, implying that the judgment is not vague or general but meticulously planned and executed by God. The repeated use of the conjunction "and upon" creates a sense of relentless progression, a literary device known as Polysyndeton. This emphasizes the cumulative and widespread nature of the impending destruction, reinforcing that each listed city adds to the weight of the coming desolation, leaving no place untouched. Furthermore, the very specificity of the names, particularly Nebo with its double meaning (geographical location and Babylonian deity), functions as Symbolism. The named places represent not just geographic locations but also the pride, idolatry, and false security that characterized Moab and were the very reasons for its downfall. This specificity also serves as a form of Foreshadowing, painting a clear and chilling picture of the comprehensive ruin that awaits the nation.
Theological and Thematic Connections
Jeremiah 48:22, nestled within the broader oracle against Moab, powerfully articulates God's unwavering sovereignty over all nations and His righteous judgment against human pride and idolatry. It reveals that no nation, regardless of its perceived strength, wealth, or reliance on false gods, can escape the divine reckoning. The specific naming of cities underscores that God's justice is not arbitrary but precise, targeting the very strongholds and sources of false security that people erect. This passage serves as a timeless reminder that true security is found only in Yahweh, and that reliance on anything else leads to inevitable ruin. It highlights the principle that God holds all of creation accountable, and His word, once spoken, will surely come to pass, demonstrating His faithfulness even in judgment.
Reflection and Application
Jeremiah 48:22, despite its ancient context, speaks profoundly to contemporary hearts and societies. It challenges us to honestly examine where we place our trust and security. Are we, like ancient Moab, relying on our "fortified cities"—our wealth, careers, social status, political systems, or even our own self-sufficiency and intellect—rather than on the living God? The judgment against Moab serves as a powerful reminder that all human constructs, however impressive or seemingly stable, are ultimately fragile and temporary in the face of divine sovereignty. This verse calls us to profound humility, urging us to acknowledge God's ultimate authority over all things and to recognize the utter futility of any pride that exalts itself against Him. It encourages a posture of genuine repentance, prompting us to turn away from any form of idolatry—whether overt worship of false gods or the subtle, insidious worship of created things—and to place our complete and unwavering faith in the Lord, who alone is truly secure and offers lasting peace, purpose, and hope.
Questions for Reflection
FAQ
Why does Jeremiah specifically name these cities in the prophecy?
The specific naming of cities like Dibon, Nebo, and Bethdiblathaim in Jeremiah 48:22 serves multiple crucial purposes. Firstly, it underscores the precision and absolute certainty of God's prophetic word. It is not a vague or general threat but a detailed, verifiable declaration of judgment that would touch every significant part of Moab. Secondly, it emphasizes the comprehensive nature of the impending destruction; no place, however prominent or seemingly insignificant, would escape the divine reckoning. Thirdly, these names often carried symbolic weight (like Nebo referring to both a location and a Babylonian deity), highlighting the specific reasons for judgment, such as Moab's pervasive idolatry and misplaced reliance on false security. This specificity would have been chillingly real for the Moabites and validating for God's covenant people, demonstrating His intimate knowledge and sovereign control over all nations.
What happened to Moab after this prophecy?
The prophecies against Moab in Jeremiah 48 were largely fulfilled by the Babylonian conquest under Nebuchadnezzar in the early 6th century BC. Like many surrounding nations, Moab fell to the rising power of Babylon, fulfilling God's declared judgment against its pride and idolatry. Historical and archaeological evidence confirms the desolation of Moabite cities around this period, leading to the eventual disappearance of Moab as a distinct political entity. However, the prophecy in Jeremiah 48:47 also includes a remarkable promise of future restoration for Moab "in the latter days," a theological statement often interpreted as a broader hope for all nations to ultimately come under God's redemptive plan through the Messiah.
Christ-Centered Fulfillment
The judgment against Moab in Jeremiah 48:22 and throughout the chapter, while specific to an ancient nation, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The divine judgment against pride, idolatry, and all forms of rebellion, so vividly displayed against Moab, points forward to the perfect justice of God embodied in Christ. He is the one who, through His sinless life, atoning death, and glorious resurrection, has decisively conquered all the "strongholds" and "principalities and powers" that set themselves against God (Colossians 2:15). In Christ, God's judgment against sin was fully absorbed on the cross, offering a path to reconciliation and true security for all who believe, a security far greater and more enduring than any fortified city or earthly power. Furthermore, just as the Moabite cities faced desolation, so too will all earthly kingdoms, systems, and idols that reject God ultimately fall before the eternal reign of Christ, who will establish His kingdom of righteousness and peace, ushering in new heavens and a new earth where justice dwells (Revelation 21:1-4). Thus, Jeremiah's oracle, while a message of severe judgment, ultimately foreshadows the comprehensive and final triumph of God's redemptive plan through the Lamb of God, who alone is worthy to judge and to save (Revelation 5:12).