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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 48:25 serves as a potent divine declaration against the nation of Moab, announcing the complete and irreversible dismantling of its strength, pride, and capacity for action. Through the vivid metaphors of a "cut off horn" and a "broken arm," the LORD, as the supreme sovereign over all nations, pronounces Moab's utter humiliation and incapacitation, a direct consequence of its long-standing arrogance, defiance, and idolatry.
Context
Literary Context
Jeremiah 48 is a sustained and comprehensive prophetic oracle dedicated exclusively to the judgment of Moab. It is strategically placed within the larger collection of "oracles against the nations" (Jeremiah 46-51), which collectively underscore God's universal sovereignty and His righteous judgment over all peoples, not merely Israel. This particular verse, Jeremiah 48:25, functions as a concise, climactic summary statement of the widespread destruction and humiliation detailed throughout the chapter. It follows graphic descriptions of Moab's cities being laid waste and its people mourning (e.g., Jeremiah 48:1-5), and it precedes further indictments of Moab's excessive pride and idolatry, which are central to its downfall (e.g., Jeremiah 48:7 and Jeremiah 48:29). The emphatic repetition of "saith the LORD" throughout the chapter, and specifically in this verse, reinforces the divine origin, certainty, and inevitability of this pronouncement.
Historical & Cultural Context
Moab was an ancient kingdom situated east of the Dead Sea, a fertile region known for its agricultural prosperity and fortified cities. Its people, the Moabites, were descendants of Lot, Abraham's nephew (Genesis 19:37), yet their relationship with Israel was consistently marked by animosity, including instances of oppression (e.g., Judges 3:12-30) and opposition (e.g., Numbers 22-24). Culturally, Moab was deeply proud, often boasting of its strength and wealth, and was devoted to the idolatrous worship of Chemosh, its national deity. The judgment declared in Jeremiah 48 is God's righteous response to Moab's arrogance, its trust in false gods, and its consistent defiance of the LORD and His covenant people. The powerful imagery of the "horn" and "arm" would have been immediately understood by an ancient Near Eastern audience as potent and universally recognized symbols of national strength, military might, sovereign authority, and even defiant pride.
Key Themes
Jeremiah 48:25 profoundly contributes to several overarching themes within the book of Jeremiah and broader biblical prophecy. Firstly, it highlights the theme of Divine Judgment, unequivocally declaring that Moab's downfall is orchestrated by the LORD, thereby emphasizing God's sovereign authority over all nations and His righteous response to their wickedness, idolatry, and pride. Secondly, the verse powerfully underscores the Humiliation of Pride, as the "horn" and "arm" symbolize Moab's notorious arrogance and military might; their cutting off and breaking signify a total and humiliating loss of power and dignity, directly addressing their self-exaltation as highlighted in Jeremiah 48:29. Thirdly, the concluding phrase "saith the LORD" emphasizes the Fulfillment of Prophecy, asserting the absolute certainty and inevitability of God's declared word. Finally, the judgment of Moab serves as a stark illustration of God's Sovereignty, demonstrating His ultimate control over the rise and fall of kingdoms, ensuring that no nation, no matter how strong or proud, can ultimately defy His will or escape His perfect justice.
Exposition and Analysis
Key Word Analysis
This term (H7161) literally refers to an animal's horn, which projects from its head. Figuratively, and most significantly in this context, it is a powerful symbol of strength, dignity, authority, and often, pride or arrogance. In ancient Near Eastern cultures, the horn of a powerful animal represented its might and ability to dominate. To have one's "horn cut off" signifies a complete, humiliating, and irreversible loss of all these attributes—power, honor, and defiant self-exaltation.
This primitive root (H1438) means "to fell a tree" or, more broadly, "to destroy anything." It conveys a decisive, violent, and irreversible act of destruction, removal, or severing. When applied to the "horn," it signifies not merely damage or weakening, but a complete and permanent termination, indicating the absolute and final end of Moab's power and pride.
This word (H2220), derived from a root meaning "to stretch out," denotes the human arm or an animal's foreleg. Symbolically, it represents strength, military might, the capacity to act, and the ability to execute power, plans, or exert control. A "broken arm" thus implies total incapacitation, the shattering of military capability, and utter helplessness, rendering the entity unable to defend itself or carry out its intentions.
Verse Breakdown
"The horn of Moab is cut off"
This initial clause pronounces the decisive and humiliating end of Moab's power, dignity, and, most prominently, its notorious pride. The "horn" here is a metaphor for Moab's self-exaltation, its perceived invincibility, and its defiant stance against God and His people. The action of being "cut off" signifies a complete, irreversible, and publicly shaming dismantling of this power, leaving Moab utterly stripped of its former glory, influence, and arrogant boasting.
"and his arm is broken"
This second clause powerfully reinforces the first, emphasizing the shattering of Moab's practical strength and military capability. The "arm" symbolizes Moab's active ability to defend itself, wage war, execute its plans, or exert its will. Its "breaking" implies total incapacitation, rendering Moab helpless, unable to resist the divine judgment, or protect its own interests. Together with the "cut off horn," it paints a vivid picture of comprehensive and absolute defeat, both in terms of internal strength and external capacity.
"saith the LORD"
This concluding phrase serves as a divine imprimatur, an authoritative seal that affirms the absolute certainty, divine origin, and ultimate authority of the prophecy. It underscores that this is not merely a human prediction or a political analysis, but a direct, infallible declaration from Yahweh (H3068), the self-existent and eternal God (H5002, nᵉʼum'). This phrase highlights the inevitability of Moab's downfall and emphatically asserts God's sovereign control over the destiny of all nations.
Literary Devices
Jeremiah 48:25 is rich in Metaphor, employing the "horn" and "arm" to represent abstract concepts of national power, pride, and military might. These are not literal body parts of Moab but symbolic representations of its essence and capabilities. The verse also utilizes Personification, attributing human-like body parts (horn, arm) and actions (being cut off, broken) to the nation of Moab, making the judgment feel more visceral, immediate, and impactful, as if a living entity is being utterly incapacitated. Furthermore, the concluding phrase "saith the LORD" functions as a Divine Pronouncement or Oracle Formula, lending absolute authority, certainty, and divine backing to the prophecy, emphasizing that this is God's own infallible word and will, not merely Jeremiah's human observation. The combined imagery creates a vivid and memorable picture of complete and utter devastation and humiliation.
Theological and Thematic Connections
This powerful declaration against Moab serves as a profound theological statement about God's character and His interaction with the world. It underscores that the LORD is not merely the God of Israel but the sovereign ruler over all nations, holding them accountable for their actions, particularly their pride, idolatry, and opposition to His purposes. The judgment on Moab illustrates that no human strength, military might, or national arrogance can ultimately stand against the will of the Almighty. God's justice is sure, and His word, once declared, will inevitably come to pass, bringing down the proud and exalting His own righteous standard. This passage reminds us that true power resides only in the Creator, and any entity that exalts itself against Him will ultimately be brought low.
Reflection and Application
Jeremiah 48:25 offers timeless lessons for individuals and communities today. The fall of Moab, brought about by its pride and self-reliance, serves as a stark warning against placing our ultimate trust in human strength, earthly achievements, or arrogant self-sufficiency. God consistently opposes the proud, but He extends abundant grace to the humble. This verse calls us to deeply examine our own lives: are we relying on our "horn"—our accomplishments, status, reputation, or self-importance—or our "arm"—our abilities, resources, or perceived control—rather than on the unfailing power, wisdom, and provision of God? True security, lasting strength, and genuine peace are found not in human might or self-exaltation, but in humble dependence on the LORD, whose word is certain, whose justice is perfect, and whose power is absolute. It reminds us that all authority and power ultimately belong to Him, and He will inevitably bring down anything that exalts itself against His divine will.
Questions for Reflection
FAQ
Why is Moab singled out for such a severe judgment in Jeremiah?
Moab was singled out for severe judgment primarily due to its persistent pride, its idolatrous worship of Chemosh, and its historical animosity and opposition toward God's people, Israel. Throughout its history, Moab had often acted as an adversary, even attempting to curse Israel through Balaam (Numbers 22-24) and later oppressing them under King Eglon (Judges 3:12-30). Jeremiah 48 specifically highlights Moab's excessive pride and arrogance (e.g., Jeremiah 48:29), which was a direct affront to God's sovereignty. This judgment demonstrates God's righteous indignation against nations that defy Him, trust in false gods, and oppress His chosen people, affirming His universal justice.
Is the imagery of the "horn" and "arm" literal or symbolic?
The imagery of the "horn" and "arm" in Jeremiah 48:25 is primarily symbolic, though the devastating destruction it represents was very literal for the nation of Moab. The "horn" is a common biblical metaphor for power, strength, dignity, and often, pride or arrogant self-exaltation. To have one's horn "cut off" signifies a complete and humiliating loss of these attributes. Similarly, the "arm" symbolizes military might, the ability to act, and physical strength or capacity. To have one's arm "broken" means total incapacitation and the shattering of one's capacity to resist or defend. These vivid metaphors effectively convey the comprehensive and devastating nature of God's judgment upon Moab, stripping it of all its perceived might and glory.
Christ-Centered Fulfillment
Jeremiah 48:25, with its pronouncement of judgment on Moab's pride and earthly power, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "horn" of Moab, representing its self-exaltation and reliance on human strength, is ultimately shattered before the true and eternal power of God, which is perfectly embodied in Christ. While Moab sought to establish its own kingdom through military might and nationalistic pride, Jesus ushered in a kingdom "not of this world" (John 18:36), founded not on the "arm" of human strength but on divine humility, sacrificial love, and spiritual authority. The very pride that led to Moab's downfall is precisely what Christ came to conquer, demonstrating the path to true exaltation through humble submission and obedience unto death (Philippians 2:5-11). He is the true "horn of salvation" (Luke 1:69) raised up by God, whose power is made perfect in weakness (2 Corinthians 12:9). The judgment on Moab foreshadows the ultimate judgment of all human pride and rebellion against God, while simultaneously pointing to Christ as the one who, as the Lamb of God, takes away the sin of the world (John 1:29) and offers salvation and true strength to all who humble themselves and trust in His divine, yet humbly manifested, power.