Jeremiah 48:28

Translation
King James Version
O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth.
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KJV (with Strong's)
O ye that dwell H3427 in Moab H4124, leave H5800 the cities H5892, and dwell H7931 in the rock H5553, and be like the dove H3123 that maketh her nest H7077 in the sides H5676 of the hole's H6354 mouth H6310.
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Complete Jewish Bible
You who live in Mo'av, leave the cities, and live on the rocks; be like the dove who makes her nest in a hole in the rock at the mouth of a cave.
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Berean Standard Bible
Abandon the towns and settle among the rocks, O dwellers of Moab! Be like a dove that nests at the mouth of a cave.
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American Standard Version
O ye inhabitants of Moab, leave the cities, and dwell in the rock; and be like the dove that maketh her nest over the mouth of the abyss.
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World English Bible Messianic
You inhabitants of Moab, leave the cities, and dwell in the rock; and be like the dove that makes her nest over the mouth of the abyss.
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Geneva Bible (1599)
O ye that dwell in Moab, leaue the cities, and dwell in the rockes, and be like the doue, that maketh her nest in the sides of the holes mouth.
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Young's Literal Translation
Forsake cities, and dwell in a rock, Ye inhabitants of Moab, And be as a dove making a nest in the passages of a pit's mouth.
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See also
Judges 6:2Psalms 55:6Psalms 55:7Song of Solomon 2:14Isaiah 2:19Jeremiah 48:9Jeremiah 49:16
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Prophecy Against Moab
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In the KJVVerse 20,109 of 31,102

Study This Verse

SUMMARY

Jeremiah 48:28 issues a stark, prophetic command to the inhabitants of Moab, urging them to abandon their fortified cities and seek refuge in the desolate, craggy wilderness, likening their desperate flight to a dove building its nest in the precarious crevices of a rock face. This vivid and poignant imagery underscores the totality and inescapability of God's impending judgment against Moab, forcing them from their proud, urban centers into a state of vulnerable, almost helpless, survival in the natural strongholds of the land.

CONTEXT

  • Literary Context: Jeremiah 48 is entirely dedicated to a detailed oracle of divine judgment against Moab, forming a significant part of Jeremiah's larger collection of prophecies against foreign nations (chapters 46-51). This chapter meticulously outlines Moab's impending destruction, listing numerous cities destined to fall and lamenting the nation's pervasive pride and deep-seated idolatry, particularly their trust in the idol Chemosh, as highlighted in Jeremiah 48:7. Verse 28 serves as a direct, imperative call within this broader lament and judgment, shifting from descriptive prophecy to an urgent command for the Moabites to flee. It immediately precedes further declarations of Moab's profound shame and the shattering of their national pride, as detailed in Jeremiah 48:29-30. The imperative to "leave the cities" functions as a grim confirmation of the widespread devastation already foretold for Moab's urban centers, emphasizing the futility of their conventional defenses.

  • Historical & Cultural Context: Moab was an ancient kingdom situated east of the Dead Sea, characterized by its fertile agricultural plains and rugged, mountainous terrain, especially the high plateau of Transjordan. Historically, Moab frequently engaged in conflict with Israel and Judah. They were renowned for their agricultural wealth, fortified cities, and their national deity, Chemosh, whose worship is referenced in texts like Numbers 21:29. Moab had a long-standing reputation for pride and arrogance, particularly evident in their hostile attitude towards Judah, often rejoicing in Judah's misfortunes, as condemned in Ezekiel 25:8-11. The judgment foretold in Jeremiah 48 was most likely executed by the Babylonian Empire under Nebuchadnezzar, which swept through the Levant in the late 7th and early 6th centuries BCE, subjugating or destroying nations that resisted, including Judah, Ammon, Edom, and Moab. The command to flee to the "rock" reflects the harsh reality of ancient warfare, where urban centers were highly vulnerable to siege, while natural strongholds offered temporary, albeit difficult, refuge.

  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic literature. Firstly, it emphatically highlights Divine Sovereignty and Inescapable Judgment over all nations, demonstrating that no human fortification, national pride, or idolatrous trust can ultimately withstand God's decree. The command to abandon cities underscores the utter futility of relying on earthly security in the face of divine wrath. Secondly, it conveys the Urgency of Seeking True Refuge, even if that refuge is found in a place of humility and vulnerability. While the immediate context is physical flight, the underlying spiritual principle is the imperative to abandon false securities and seek a true, albeit often humbling, haven. This resonates deeply with broader biblical calls to find refuge in God amidst times of distress, as passionately articulated by the psalmist in Psalm 61:2. Thirdly, the Symbolism of Vulnerability and Humiliation is profoundly prominent. The proud Moabites, accustomed to their strong cities and national boasting, are reduced to the state of a timid, vulnerable dove, forced to hide in the most desolate and precarious places. This imagery serves as a stark contrast to their former arrogance and foreshadows the humbling of all who resist God's will, a theme powerfully echoed in passages like Isaiah 2:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • dwell (Hebrew, yâshab', H3427): This primitive root primarily means "to sit down," but broadly implies "to dwell," "to remain," or "to settle." In the initial phrase "O ye that dwell in Moab," it describes the established, settled existence of the Moabites in their cities, signifying their comfort and perceived security. Its use here contrasts sharply with the subsequent command to "leave" and "dwell" (using H7931, shâkan, which implies a more temporary or imposed residence) elsewhere, highlighting the dramatic disruption of their formerly stable and settled life.
  • rock (Hebrew, çelaʻ', H5553): This term refers to a craggy, prominent rock, cliff, or mountain stronghold. It signifies a natural, often desolate and rugged, terrain offering literal, albeit temporary and difficult, shelter. Unlike tzur (צוּר), which frequently carries theological connotations of God as a refuge, çelaʻ here emphasizes the physical, harsh, and precarious environment where one might find only a desperate form of survival. It represents a stark and uncomfortable contrast to the fortified, comfortable cities the Moabites were forced to abandon.
  • dove (Hebrew, yôwnâh', H3123): This word specifically denotes a dove or pigeon, often associated with gentleness, innocence, or vulnerability in biblical literature. In this context, the dove's characteristic behavior of building nests in the "sides of the hole's mouth" (i.e., precarious cliff crevices or deep, inaccessible holes) vividly illustrates the desperate, exposed, and almost helpless state to which the proud Moabites would be reduced. They are depicted as timid and vulnerable, forced to seek the most secluded and difficult-to-reach places for mere survival, a profound reversal of their former pride.

Verse Breakdown

  • "O ye that dwell in Moab, leave the cities,": This is a direct, urgent, and authoritative imperative addressed to the settled inhabitants of Moab. The command to "leave the cities" signifies the utter futility of their urban fortifications and the imminent destruction of their traditional centers of security. It implies that their reliance on these strongholds will prove disastrous, compelling them to abandon what they once trusted.
  • "and dwell in the rock,": This clause provides the only alternative to remaining in the doomed cities. The "rock" (Hebrew çelaʻ) refers to the rugged, mountainous, and often desolate terrain characteristic of Moab. It is a command to seek refuge in natural, albeit harsh and uncomfortable, strongholds, emphasizing a desperate flight for survival rather than a strategic or comfortable retreat. It underscores their forced displacement and the severity of their impending judgment.
  • "and be like the dove that maketh her nest in the sides of the hole's mouth.": This striking and poignant simile illustrates the manner of their dwelling in the rock. The dove, a creature typically associated with gentleness and vulnerability, builds its nest in precarious, difficult-to-reach crevices of cliffs or "holes." This imagery conveys the extreme desperation, the forced humility, and the exposed, yet hidden, state of the Moabites. They will be reduced to a timid, vulnerable existence, seeking any available, however uncomfortable or undignified, shelter from the overwhelming threat, a stark contrast to their former pride and security.

Literary Devices

Jeremiah 48:28 is profoundly rich in literary devices that powerfully amplify its prophetic message and emotional impact. The most prominent is the series of Imperative commands ("leave," "dwell," "be like"), which imbues the warning with intense urgency and directness, leaving no room for misinterpretation of the divine decree. A deeply evocative Simile is employed in "and be like the dove that maketh her nest in the sides of the hole's mouth," comparing the Moabites' desperate flight and precarious refuge to the instinctive, vulnerable nesting habits of a bird. This Imagery of the dove in a rock crevice evokes a potent sense of both fragility and a forced, almost pathetic, seeking of safety in the most unlikely and uncomfortable places. Furthermore, there is a strong Contrast established between the initial state of "dwell[ing] in Moab" (implying settled, secure urban life) and the commanded state of "dwell[ing] in the rock" like a dove (implying desperate, vulnerable, and hidden survival). This stark contrast underscores the radical and humiliating shift in Moab's fortunes due to the severity of divine judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 48:28 powerfully illustrates the theological principle that no earthly stronghold, human pride, or national strength can ultimately withstand the sovereign judgment of God. The command to abandon the cities and flee to the rock signifies a forced relinquishment of false securities and a descent into a state of profound vulnerability. This serves as a timeless theological reminder that true security is found not in material possessions, military might, national ingenuity, or idolatrous trust, but solely in humble submission to the divine will. The imagery of the dove, typically a symbol of peace or innocence, here represents a forced humility and desperation, highlighting the severe consequences of unrepentant pride and idolatry. God's judgment is not merely punitive but aims to humble the haughty and demonstrate His ultimate authority over all nations and their perceived invincibility, often leading to a profound reordering of their existence.

REFLECTION AND APPLICATION

Jeremiah 48:28, though addressed to ancient Moab, offers profound and timeless lessons for contemporary believers. It challenges us to critically examine where we place our ultimate trust and security in a world that constantly offers fleeting certainties. Are we, like Moab, building our lives and finding our confidence in "cities" – be they financial stability, career success, social status, personal abilities, or even intellectual achievements – that are ultimately vulnerable, temporary, and subject to decay? The divine command to "leave the cities" serves as a powerful spiritual call to detach from anything that gives us a false sense of security or fosters pride apart from God. The subsequent instruction to "dwell in the rock" and "be like the dove" is a poignant invitation to embrace humility, relinquish self-reliance, and find our true and lasting refuge in the Lord, even if it means abandoning comfort, embracing dependence, and adopting a posture of vulnerability before Him. This passage urges us to heed divine warnings, whether communicated through Scripture, the prompting of conscience, or the circumstances of life, and to proactively seek God's shelter before the inevitable "judgment" (whether personal or societal) causes our false securities to crumble. It reminds us that true safety is found not in our fortifications, but in our relationship with the One who is our eternal, unshakeable Rock.

Questions for Reflection

  • What "cities" (sources of false security, pride, or self-sufficiency) might I be clinging to in my own life that God is calling me to abandon?
  • In what ways am I resistant to embracing a posture of humility and vulnerability, like the dove seeking desperate refuge in the rock?
  • How does this passage encourage me to find my ultimate refuge and security in God alone, rather than in worldly provisions or human constructs?

FAQ

Why was Moab singled out for such a severe prophecy of judgment?

Answer: Moab was singled out for severe judgment for multiple reasons, primarily its pervasive pride, arrogance, and deep-seated contempt for God's people. Jeremiah 48:29 explicitly condemns Moab's "pride," "haughtiness," and "arrogancy." They placed their trust in their abundant wealth and their national idol, Chemosh, rather than in the one true God, as indicated in Jeremiah 48:7. Furthermore, Moab had a long history of opposing Israel and Judah, even rejoicing in their misfortunes, as detailed in Ezekiel 25:8-11. God, as the sovereign Lord of all nations, holds all peoples accountable for their actions, idolatry, and treatment of His covenant people.

What is the significance of the "rock" in this verse, and how does it differ from other biblical uses of "rock"?

Answer: In Jeremiah 48:28, the "rock" (Hebrew çelaʻ) refers to the literal, craggy, and desolate mountainous terrain characteristic of Moab. It signifies a place of physical refuge, albeit a harsh, uncomfortable, and precarious one, contrasting sharply with the fortified cities the Moabites were forced to abandon. While the Bible often uses "rock" (Hebrew tzur or çelaʻ) as a powerful metaphor for God as a secure refuge, fortress, and reliable foundation (e.g., Psalm 18:2), here in Jeremiah, it emphasizes a desperate, physical hiding place for the Moabites. Stripped of their former pride and comfort, they are reduced to seeking survival in the most difficult natural strongholds. This usage highlights their forced humility and the severe consequences of divine judgment, where even natural strongholds offer only a temporary and difficult survival, rather than the ultimate security found in God.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 48:28 directly addresses the impending judgment of ancient Moab, its profound themes resonate deeply with the Christ-centered narrative of the Gospel and the universal human condition. The prophetic command to "leave the cities" and "dwell in the rock" foreshadows the call for all humanity to abandon the false securities, proud structures, and self-reliant systems of a world alienated from God. Just as Moab's cities represented a reliance on human strength, material wealth, and idolatry, so too does humanity often trust in its own achievements, philosophies, and fleeting comforts, all of which are ultimately destined to crumble under divine scrutiny, as Jesus Himself warned in the parable of the foolish builder (Matthew 7:26-27). Christ, in His earthly ministry, continually called people to abandon their self-reliance and worldly allegiances, inviting them to find true rest and refuge in Him (Matthew 11:28-30). He Himself became the ultimate "Rock" (1 Corinthians 10:4), not a harsh physical refuge, but a spiritual foundation and an eternal stronghold for all who believe and build their lives upon Him. The imagery of the vulnerable dove seeking precarious refuge in the "hole's mouth" finds its ultimate fulfillment in the profound humility of Christ, who, though God, "made himself nothing" and took on the form of a servant (Philippians 2:7). He became the ultimate Lamb of God, vulnerable yet victorious, providing the only true and lasting sanctuary from the judgment to come for all who trust in His atoning sacrifice (John 1:29). Thus, this passage implicitly points to the necessity of finding our ultimate security and salvation not in our own strength or earthly constructs, but solely in the humble, crucified, and resurrected Christ, our eternal refuge.

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Commentary on Jeremiah 48 verses 14–47

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–47. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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