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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 48:24 is a precise declaration within a comprehensive prophetic oracle against Moab, detailing the inescapable nature of God's impending judgment. It specifically names the prominent cities of Kerioth and Bozrah, then expands the scope of destruction to encompass "all the cities of the land of Moab, far or near," emphasizing that no part of the nation, regardless of its location or perceived security, would evade the divine wrath orchestrated through the Babylonian invasion. This verse powerfully underscores the certainty, totality, and sovereign reach of God's righteous judgment against a proud and idolatrous nation.
Context
Literary Context
Jeremiah 48 constitutes an extensive and detailed oracle of judgment, spanning the entire chapter, dedicated exclusively to the nation of Moab. This chapter is strategically placed within a larger section of Jeremiah (chapters 46-51) containing prophecies against various foreign nations, serving to underscore God's absolute sovereignty over all peoples and their destinies. Within chapter 48, verses 1-20 vividly depict the initial shock and widespread devastation of Moab, lamenting its fall. Verses 21-25 then provide a precise enumeration of cities upon which this judgment would fall, with Jeremiah 48:24 serving as a culminating statement that ensures no place is overlooked. The subsequent verses continue to elaborate on Moab's profound humiliation and the underlying reasons for its downfall, primarily its pervasive pride and deep-seated idolatry.
Historical & Cultural Context
Moab was an ancient kingdom situated east of the Dead Sea, sharing a border with Israel. Throughout much of biblical history, Moab frequently stood in opposition to Israel, at times oppressing them (e.g., Judges 3:12-14) and engaging in widespread idolatry, most notably the worship of the detestable god Chemosh (explicitly mentioned in Jeremiah 48:7). The prophecy in Jeremiah was delivered during a period of immense geopolitical upheaval in the ancient Near East, as the formidable Babylonian Empire rapidly ascended to dominance. Babylon served as God's chosen instrument of judgment against numerous nations, including Judah and its neighbors. The comprehensive destruction of cities, particularly key strongholds like Kerioth and Bozrah, signified the complete dismantling of a nation's power, economic infrastructure, and cultural identity—a common and devastating outcome of ancient warfare and a powerful symbol of divine retribution.
Key Themes
This verse, deeply embedded within the broader oracle against Moab, powerfully contributes to several overarching theological themes. It emphatically highlights God's Divine Sovereignty over all nations, demonstrating His absolute control over human history and the destinies of kingdoms, even those that appear self-sufficient or actively hostile to His covenant people. The judgment itself underscores the severe Consequences of Pride and Idolatry, as Moab's catastrophic downfall is explicitly linked to its haughtiness and its misplaced reliance on false gods, echoing the timeless biblical principle that "pride goes before destruction, and a haughty spirit before a fall" (Proverbs 16:18). Furthermore, the meticulous specificity of the named cities and the comprehensive declaration of judgment ("far or near") powerfully reinforce the theme of the Certainty and Fulfillment of Prophecy, assuring the audience that God's spoken word is precise, infallible, and will inevitably come to pass, leaving no stone unturned in His righteous decrees.
Exposition and Analysis
Key Word Analysis
Meaning "from (her (the mother's)) father." This refers to the incestuous son of Lot, and subsequently, his descendants and the territory they inhabited. In this context, the use of the national name emphasizes that the judgment is not merely on individual cities but on the entire nation, encompassing its people, history, and identity, rooted in its origins and ongoing rebellion against God.
Meaning "remote, literally or figuratively, of place or time." In this context, it refers to cities geographically distant or on the outskirts of Moabite territory. Its inclusion, paired with "near," signifies that no corner of the land, however remote or seemingly insignificant, would be spared from the divine judgment.
Meaning "near (in place, kindred or time)." This refers to cities geographically close or central within Moabite territory. Paired with "far," it forms a merism, emphasizing the absolute totality and comprehensiveness of the judgment, leaving no place untouched by the divine decree.
Verse Breakdown
"And upon Kerioth,"
This clause initiates the enumeration of specific targets for God's judgment. Kerioth, a significant Moabite city, is singled out, highlighting its importance as a center of Moabite life and potentially its idolatrous practices. Its inclusion signifies that even the most prominent strongholds would not escape the impending devastation.
"and upon Bozrah,"
The listing continues with Bozrah, another key city. While often associated with Edom, its mention here either points to a Moabite city of the same name or, more broadly, to the far-reaching nature of the judgment that would impact the entire region under Moabite influence, including its border defenses or allied strongholds, ensuring comprehensive destruction.
"and upon all the cities of the land of Moab,"
This broad declaration expands the scope beyond the specifically named cities to encompass every urban center and settlement within Moabite territory. It emphasizes the comprehensive and inescapable nature of the judgment, indicating that the entire national infrastructure and all population centers would be profoundly affected.
"far or near."
This concluding phrase acts as a powerful merism, signifying absolute totality. It explicitly states that whether a city was centrally located and well-known ("near") or remote and less prominent ("far"), none would be exempt from the impending destruction. This underscores the absolute certainty, thoroughness, and universality of God's judgment upon the entirety of Moab.
Literary Devices
Jeremiah 48:24 masterfully employs several potent literary devices to convey its message of comprehensive and inescapable judgment. The most prominent is Enumeration, as the verse explicitly lists Kerioth and Bozrah, drawing precise attention to specific, significant targets within Moab. This naming adds a powerful sense of authenticity, precision, and certainty to the prophecy. Following this specific listing, the phrase "all the cities of the land of Moab, far or near" prominently utilizes Merism, a figure of speech where two contrasting parts represent the whole. "Far or near" functions as a Hyperbole to emphasize the absolute totality and universality of the impending destruction, clearly indicating that no part of Moab, no matter how remote or central, would escape the divine decree. This serves to underscore the Prophetic Oracle's unwavering authority and the inescapable nature of divine judgment, leaving no room for doubt about the complete and utter desolation awaiting Moab.
Theological and Thematic Connections
Jeremiah 48:24 profoundly illustrates God's unyielding justice and His absolute sovereignty over all nations. The comprehensive judgment on Moab, a nation consistently characterized by its pervasive pride and deep-seated idolatry, serves as a stark and enduring reminder that God holds all peoples, kingdoms, and individuals accountable for their actions and spiritual rebellion. It powerfully demonstrates that no nation, however strong, self-sufficient, or defiant it may seem, can ultimately defy the Lord without facing severe and certain consequences. This divine reckoning is not arbitrary but is a righteous and just response to sin, national haughtiness, and the persistent rejection of God's ways, thereby affirming His moral governance of the entire world. The meticulous specificity of the prophecy also highlights the unwavering reliability of God's word—what He declares will surely come to pass with absolute precision.
Reflection and Application
Jeremiah 48:24, though a historical prophecy against an ancient kingdom, resonates with timeless spiritual truths profoundly applicable to all generations. It powerfully reminds us that God's absolute authority extends over every earthly power and that His word, including warnings of judgment, is eternally true, reliable, and will be fulfilled. This verse compels us to consider the profound dangers of national or personal pride, self-sufficiency, and idolatry in any form. Whether we place our ultimate trust in wealth, social status, political power, intellectual prowess, or even our own achievements, anything that displaces God from His rightful, supreme place in our lives becomes an idol. The comprehensive destruction prophesied for Moab serves as a sobering and urgent call to profound humility, genuine repentance, and an unwavering recognition of God's ultimate authority, for He is the one who "brings princes to nothing and makes the rulers of the earth as emptiness" (Isaiah 40:23). Our true security, lasting hope, and ultimate refuge must be found in Him alone, not in the fleeting powers or possessions of this transient world.
Questions for Reflection
FAQ
Why are specific cities like Kerioth and Bozrah named in this prophecy?
The naming of specific cities like Kerioth and Bozrah serves multiple crucial purposes. Firstly, it adds a layer of authenticity, precision, and divine insight to the prophecy, demonstrating that the prophet's message is not vague but divinely informed with specific, verifiable details. This specificity would have been particularly impactful for the original audience, who would have known these prominent locations. Secondly, it powerfully emphasizes the comprehensive nature of the judgment. Kerioth was a significant Moabite city, possibly a religious center for Chemosh worship, while Bozrah, though often associated with Edom, likely represented a key stronghold or border region under Moabite influence. By naming these, the prophecy underscores that no major center of Moabite power, culture, or religion would escape the impending destruction, reinforcing the theme of total devastation and God's meticulous oversight.
What is the significance of the phrase "far or near" in describing the cities of Moab?
The phrase "far or near" (Hebrew: râchôwq and qârôwb) is a powerful literary device known as a merism. It signifies totality by combining two opposing extremes to represent the whole. In this context, it means that every single city and settlement within the land of Moab, regardless of its geographical location—whether it was a central, well-known urban hub ("near") or a remote, less prominent outpost on the periphery ("far")—would be subject to God's judgment. This emphasizes the absolute comprehensiveness and inescapable nature of the divine wrath against Moab, leaving no place untouched or able to escape the decreed destruction. It underscores God's complete and unyielding sovereignty over the entire nation, from its core to its furthest reaches.
Christ-Centered Fulfillment
While Jeremiah 48:24 details a historical judgment against an ancient nation, its profound theological undercurrents find ultimate Christ-centered fulfillment. The prophecy against Moab, rooted in God's righteous judgment against pride, idolatry, and rebellion, foreshadows the ultimate and universal judgment that awaits all humanity. However, in Christ, this terrifying prospect is transformed for those who believe. Jesus, the Lamb of God who takes away the sin of the world, bore the full weight of God's righteous judgment on the cross, becoming a curse for us (Galatians 3:13). Through His perfect and atoning sacrifice, believers are mercifully spared the comprehensive divine wrath that will one day fall upon all who reject God's sovereignty and persist in rebellion (Romans 2:5-8). The "far or near" totality of judgment on Moab powerfully points to the universal scope of human sin and the pervasive need for redemption. Yet, it also highlights the universal and boundless reach of Christ's salvation, which is graciously offered to "whoever believes in him" from every nation, tribe, people, and tongue (John 3:16; Revelation 7:9). Thus, the destruction of Moab stands as a stark warning of God's unyielding justice, but ultimately directs our gaze to the cross, where that justice was fully satisfied for us, and to Christ, who is the only true refuge and deliverer from the coming judgment (1 Thessalonians 1:10).