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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 48:31 is a profound and poignant declaration of divine lament over the impending judgment and utter destruction of Moab. Through vivid anthropomorphic language, the Lord expresses deep sorrow, depicting Himself as howling, crying out, and mourning for a nation that, despite its long-standing opposition and rebellion, remains His creation. This verse powerfully underscores that even in the execution of righteous judgment, God's heart is grieved by the suffering that sin inevitably brings, particularly as it impacts the inhabitants of a significant Moabite stronghold like Kirheres.
Context
Literary Context
Jeremiah 48:31 is strategically placed within a comprehensive prophetic oracle against Moab, which encompasses the entirety of Jeremiah 48. This chapter itself is part of a larger collection of divine pronouncements against foreign nations found in Jeremiah 46-51, serving to demonstrate God's universal sovereignty and His righteous judgment over all peoples, not just Israel. The verses immediately preceding verse 31 describe the widespread desolation and wailing that will sweep across Moab, detailing the destruction of its cities and the shame brought upon its national god, Chemosh, as seen in passages like Jeremiah 48:13. Verse 31 marks a significant shift, intensifying the lament by transferring the expression of sorrow from human or national wailing to a direct divine outpouring of grief. Here, God Himself is depicted as the one who "howls" and "cries out" over Moab's tragic fate, specifically highlighting the "men of Kirheres," a key Moabite city, thereby personalizing the divine sorrow. The subsequent verses continue to elaborate on the reasons for Moab's downfall, primarily its pervasive pride and idolatry, and further detail the extent of its destruction.
Historical & Cultural Context
Moab was an ancient kingdom situated to the east of the Dead Sea, tracing its lineage back to Lot, Abraham's nephew, as recorded in Genesis 19:37. Historically, Moab maintained a complex and often adversarial relationship with Israel, characterized by periods of conflict, oppression, and negative cultural influences, including the widespread worship of their national idol, Chemosh, as referenced in Numbers 21:29. The Moabites were notorious for their profound pride, arrogance, and self-reliance, often boasting in their military strength, wealth, and perceived invincibility. This pervasive pride is a recurring and central theme throughout the oracle against them, notably in Jeremiah 48:29. Kirheres (also known as Kir Hareseth or Kir of Moab, and mentioned in Isaiah 16:7) was a strategically vital and heavily fortified city, likely serving as Moab's capital or a primary stronghold. Its specific mention in this prophecy signifies the comprehensive and irreversible collapse of the Moabite kingdom, indicating that even its most secure and populous centers, along with their inhabitants, would succumb to divine judgment. The prophecy largely points to the Babylonian invasions of the late 7th and early 6th centuries BCE as the historical instrument of God's judgment, a common fate for many nations in the tumultuous geopolitical landscape of that era.
Key Themes
The oracle against Moab in Jeremiah 48, and particularly verse 31, powerfully articulates several crucial theological themes. Foremost among these is Divine Lamentation, where God Himself expresses profound and visceral sorrow over the impending destruction of Moab. This anthropomorphic portrayal profoundly challenges any simplistic or detached view of a deity, revealing a God who is deeply affected by the suffering that sin precipitates, even among those who defy Him. It underscores the biblical truth that God takes no pleasure in the death of the wicked but earnestly desires their repentance and life, as articulated in Ezekiel 33:11. Another pivotal theme is the Consequences of Pride and Idolatry. Moab's catastrophic downfall is directly attributed to its pervasive arrogance and its misplaced trust in false gods and its own might. This serves as a timeless and potent warning against human self-sufficiency and spiritual rebellion, echoing the principle found in Proverbs 16:18. Finally, the entire oracle powerfully asserts God's Sovereignty Over Nations, unequivocally demonstrating His ultimate control over the rise and fall of all earthly kingdoms. He executes His righteous judgment according to their deeds, holding all nations accountable to His immutable divine standards, thereby affirming His supreme authority over all creation.
Exposition and Analysis
Key Word Analysis
This word (H3213) is a primitive root that vividly describes a loud, mournful cry, often associated with intense grief, wailing, or lamentation in the face of calamity. Its onomatopoeic quality suggests a deep, guttural sound of profound distress. When attributed to God, as it is here, it profoundly conveys the depth of His emotional pain and sorrow at the impending devastation of Moab. It signifies that God's judgment is not a cold, dispassionate act but is accompanied by a profound, heart-wrenching grief, indicating His personal investment even in the fate of rebellious nations.
The term (H2199) denotes a shriek or loud cry, typically arising from overwhelming anguish, imminent danger, or deep distress. While it can also carry the meaning of announcing or convening publicly, in this specific context, its primary force is to reinforce the sense of an intense, vocal outpouring of emotion. Its pairing with "howl" emphasizes the demonstrative and audible nature of the divine lament, highlighting that God's sorrow is not silent or hidden but is expressed with a powerful, audible groan over the tragic fate of Moab, making His grief palpable.
This word (H1897) encompasses a rich semantic range, from murmuring and muttering to pondering, meditating, or even roaring. In the phrase "mine heart shall mourn," it signifies a deep, internal rumination of sorrow that finds expression in a low, continuous sound of grief. It suggests a profound and sustained internal anguish that permeates God's very being. This indicates a heartfelt lament that is not superficial but deeply felt, representing a pervasive and contemplative sorrow for "the men of Kirheres," signifying a burden of grief within the divine heart.
Verse Breakdown
"Therefore will I howl for Moab,"
This opening clause immediately establishes the divine speaker ("I," referring to the Lord) and His direct, visceral response to Moab's impending judgment. The use of "howl" (yâlal) is a powerful anthropomorphism, attributing to God a deeply human expression of grief typically associated with intense mourning over death or disaster. It signifies God's profound sorrow and lament over the inevitable fate of Moab, despite their rebellion and the necessity of judgment. This highlights a compassionate aspect of God's character even in the midst of wrath.
"and I will cry out for all Moab;"
This phrase reiterates and intensifies the divine lament, building upon the initial expression of sorrow. "Cry out" (zâʻaq) reinforces the audible, public, and urgent nature of God's distress, suggesting an outcry born of deep anguish. The inclusion of "all Moab" emphasizes the comprehensive nature of the impending judgment and the widespread sorrow it will cause. It signifies that the entire nation, not just specific individuals or regions, will be engulfed in this calamity, underscoring the totality of God's grief for the entire populace facing destruction.
"mine heart shall mourn for the men of Kirheres."
This final clause profoundly personalizes and deepens the divine lament. The direct reference to "mine heart" reveals the internal, emotional core of God's sorrow, indicating that His grief is not merely an external expression but originates from His very being—His deepest affections and compassion. "Mourn" (hâgâh) here suggests a deep, contemplative, and pervasive sorrow that lingers. The specific mention of "the men of Kirheres" (a major, fortified Moabite city) highlights the particular tragedy of the human cost of judgment, focusing God's compassion on the individuals who will suffer, even within a nation under divine wrath. This specificity makes the lament intensely personal and poignant.
Literary Devices
Jeremiah 48:31 is rich in literary devices that powerfully convey its profound message. The most prominent is Anthropomorphism, where human characteristics and emotions are attributed to God. Phrases such as "I will howl," "I will cry out," and "mine heart shall mourn" vividly portray God experiencing deep, visceral grief, making His character relatable and emphasizing His profound emotional investment in creation, even when exercising judgment. This is further amplified by Personification, as God is depicted actively lamenting and mourning, much like a human mourner would at a funeral. Parallelism is clearly evident in the repetition of similar expressions of sorrow ("howl," "cry out," "mourn") across the clauses, which serves to intensify the emotional impact and underscore the depth and sincerity of the divine lament. The progression from "all Moab" to the specific "men of Kirheres" demonstrates Synecdoche, where a part (Kirheres) represents the whole (Moab), or vice-versa, emphasizing that the judgment is both comprehensive in scope and acutely personal in its impact. Finally, the use of strong, evocative verbs like "howl" and "cry out" creates powerful Imagery of profound distress and wailing, drawing the reader into the scene of lamentation and highlighting the severity and tragic nature of the coming devastation.
Theological and Thematic Connections
Jeremiah 48:31 offers a profound and nuanced glimpse into the complex character of God, revealing that divine justice is never devoid of compassion. Even as God executes righteous judgment against Moab for its pervasive pride, entrenched idolatry, and consistent opposition to His people, His heart is moved to lament. This verse challenges any simplistic perception of a cold, indifferent, or purely punitive deity, instead portraying a God who genuinely grieves over the consequences of sin and the immense suffering it inevitably brings, even to those who defiantly oppose Him. It underscores the profound biblical truth that God takes no pleasure in the destruction of the wicked, but rather earnestly desires their repentance and life. This divine sorrow serves as a powerful reminder of the gravity of sin and the immense cost of rebellion, not only for humanity but also for the very heart of God, demonstrating His enduring love for His creation even in judgment.
Reflection and Application
Jeremiah 48:31 invites us to deeply contemplate the multifaceted character of God, urging us to move beyond simplistic notions of a purely wrathful or punitive deity. It reveals a God whose justice is inextricably intertwined with profound compassion, a God who actively grieves over the brokenness, suffering, and destruction caused by sin, even when He is the one bringing judgment. This revelation should inspire in us a greater reverence for His holiness and a deeper, more sober understanding of the gravity of our own choices and the consequences of rebellion. If God Himself laments over the tragic fate of those who defy Him, how much more should we, as His image-bearers, cultivate empathy, sorrow, and active compassion for the lost, the suffering, and those caught in the destructive grip of sin? This verse calls us to profound introspection, prompting us to examine areas in our own lives where pride, self-reliance, or subtle forms of idolatry might be subtly replacing our complete and humble trust in God. It also profoundly encourages us to participate in God's heart for the world, fostering a spirit of intercession and genuine compassion for those who are alienated from Him, recognizing that even in the midst of judgment, there is an underlying divine longing for reconciliation and restoration.
Questions for Reflection
FAQ
Why would God "howl" or "mourn" for a nation He is actively judging?
This verse reveals a profound and often overlooked aspect of God's character: His justice is never devoid of compassion. While Moab was indeed a rebellious nation deserving of judgment due to its pervasive pride, deep-seated idolatry, and consistent opposition to Israel, God still created them and extended His patience. The anthropomorphic language of "howling," "crying out," and "mourning" signifies God's deep sorrow and profound grief over the destruction and suffering that sin inevitably brings upon His creation. It powerfully underscores the biblical truth that God takes no pleasure in the death of the wicked, but rather earnestly desires their repentance and life, as explicitly stated in Ezekiel 33:11. His lament demonstrates that even when His holiness and righteousness demand judgment, His heart is profoundly pained by the consequences for His created beings.
Who were the "men of Kirheres" and why are they specifically mentioned in this divine lament?
Kirheres (also known as Kir Hareseth or Kir of Moab) was a strategically significant and heavily fortified city in Moab, likely serving as its capital or a major stronghold. Its specific mention in Jeremiah 48:31, alongside the broader reference to "all Moab," highlights the particular devastation that would befall this key strategic and populated center. By focusing on "the men of Kirheres," the prophecy personalizes the judgment, emphasizing the tangible human cost of the national destruction. It draws poignant attention to the specific individuals who would suffer the brunt of the calamity, making the divine lament more intimate and specific. The fall of this prominent city would symbolize the complete and utter collapse of Moabite power, security, and pride, as also alluded to in Isaiah 16:7.
Christ-Centered Fulfillment
The divine lament over Moab in Jeremiah 48:31, where God's heart mourns even for those under His righteous judgment, finds its ultimate, most profound, and redemptive fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament God grieved over the destruction of a rebellious nation, Jesus, the very embodiment of God's nature and compassion, wept openly over Jerusalem—a city that tragically rejected Him and would subsequently face devastating desolation, as recorded in Luke 19:41-44. This poignant moment foreshadows Christ's ultimate identification with human suffering, not merely as a detached observer, but as one who would personally bear the crushing weight of sin and its catastrophic consequences. The "howling" and "crying out" of God for Moab prefigure the ultimate lament and profound agony of Christ in the Garden of Gethsemane, where He wrestled with the terrifying cup of divine wrath, as described in Matthew 26:36-46. This culminates in His heart-wrenching cry of dereliction on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46). Unlike Moab, whose judgment was for their own sin, Christ's suffering was a vicarious act, taking upon Himself the very wrath and judgment that humanity justly deserved. Through His willing and perfect sacrifice, He absorbed the divine lament and the full force of judgment, thereby offering a path to profound reconciliation, eternal life, and spiritual restoration for all who believe. This glorious act supremely demonstrates that God's heart, though grieved by sin's devastation, is ultimately and eternally bent towards redemption and grace, culminating in the Lamb of God who takes away the sin of the world.