Jeremiah 48:37

Translation
King James Version
For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth.
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KJV (with Strong's)
For every head H7218 shall be bald H7144, and every beard H2206 clipped H1639: upon all the hands H3027 shall be cuttings H1417, and upon the loins H4975 sackcloth H8242.
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Complete Jewish Bible
Every head has been shaved bald, every beard has been clipped short, gashes are on every hand, sackcloth around every waist.
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Berean Standard Bible
For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth.
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American Standard Version
For every head is bald, and every beard clipped: upon all the hands are cuttings, and upon the loins sackcloth.
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World English Bible Messianic
For every head is bald, and every beard clipped: on all the hands are cuttings, and on the waist sackcloth.
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Geneva Bible (1599)
For euery head shalbe balde, and euery beard plucked: vpon all the handes shall be cuttings, and vpon the loynes sackecloth.
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Young's Literal Translation
For every head is bald, and every beard diminished, On all hands cuttings, and on the loins--sackcloth.
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See also
Jeremiah 47:5Jeremiah 41:5Isaiah 15:2Isaiah 15:3Genesis 37:34Jeremiah 16:6Isaiah 20:2
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Prophecy Against Moab
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In the KJVVerse 20,118 of 31,102

Study This Verse

SUMMARY

Jeremiah 48:37 vividly portrays the profound and widespread grief, humiliation, and despair that would overwhelm the nation of Moab as a direct consequence of God's righteous judgment. This verse describes the outward, culturally recognized signs of extreme mourning, including shaved heads, clipped beards, self-inflicted cuttings on the hands, and the wearing of sackcloth, all indicative of a complete collapse of national identity, honor, and prosperity. It serves as a stark visual of the devastating impact of divine retribution against a people marked by pride and idolatry, highlighting the totality of their downfall.

CONTEXT

  • Literary Context: Jeremiah 48 is a comprehensive oracle of judgment against Moab, one of several such prophecies against surrounding nations found in the latter part of the book of Jeremiah (chapters 46-51). This specific verse is situated within a lament (verses 31-39) that describes the deep sorrow and wailing accompanying Moab's destruction. It follows earlier pronouncements of Moab's downfall (verses 1-28), which detail the capture of their cities and the shame of their false god, Chemosh, as seen in Moab's disgrace concerning Chemosh. The lament emphasizes the totality of the devastation, leading into further descriptions of their desolation and a concluding, albeit distant, promise of restoration for Moab in the latter days, as noted in the future restoration of Moab. The imagery in this verse echoes similar prophetic laments found in other books concerning Moab, such as the oracle against Moab in Isaiah.
  • Historical & Cultural Context: Moab was an ancient nation located east of the Dead Sea, often in conflict with Israel but also sharing cultural and linguistic ties. Their primary deity was Chemosh, to whom they offered human sacrifices. The period of Jeremiah's prophecy (late 7th to early 6th century BCE) was marked by the rise of the Neo-Babylonian Empire under Nebuchadnezzar, who was God's chosen instrument for executing judgment on many nations, including Moab. The practices described in this verse were common expressions of grief and humiliation throughout the ancient Near East. Shaving the head and clipping the beard were potent symbols of disgrace and profound mourning, signifying a loss of honor and status. The "cuttings upon all the hands" refers to self-mutilation, a pagan mourning ritual explicitly forbidden to the Israelites (e.g., the prohibition against self-mutilation and the command against cutting oneself for the dead), highlighting Moab's pagan practices and the extreme nature of their despair. Finally, wearing "sackcloth upon the loins" was a universally recognized symbol of deep sorrow, repentance, and humility, adopted by individuals and nations alike during times of great calamity, as seen in Nineveh's repentance in sackcloth.
  • Key Themes: This verse powerfully contributes to several overarching themes within Jeremiah and the prophetic literature. Foremost is the theme of Divine Judgment and Sovereignty, demonstrating God's absolute authority over all nations, even those outside the covenant with Israel. Moab's destruction is presented as a direct consequence of their persistent Pride and Idolatry, particularly their reliance on Chemosh rather than the true God. The vivid imagery of mourning underscores the theme of Profound Grief and Humiliation, illustrating the devastating personal and national impact of divine wrath. It highlights the complete collapse of Moab's self-sufficiency and the shame associated with their false gods. Ultimately, Moab's fate serves as a stark warning about the Consequences of Rebellion against God and the futility of trusting in anything other than Him for security and prosperity, a message echoed throughout the book of Jeremiah, such as in the Temple Sermon warnings to Judah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • head (Hebrew, rôʼsh', H7218): This term refers to the literal head, but in this context, it functions as a metonymy for the person or the entire populace. The shaving of the head was a dramatic and visible sign of mourning, disgrace, or extreme humiliation in the ancient Near East, signifying a complete loss of dignity and honor.
  • bald (Hebrew, qorchâh', H7144): Derived from a root meaning "to be bald," this word specifically denotes baldness, often as a result of shaving or plucking hair as a sign of intense grief, distress, or shame. It indicates a deliberate act of disfigurement in mourning.
  • clipped (Hebrew, gâraʻ', H1639): A primitive root meaning "to scrape off," "shave," "remove," or "diminish." Here, it specifically refers to the cutting or shaving of the beard. For men in the ancient world, the beard was a symbol of masculinity, honor, and wisdom. Its forced removal or clipping was a profound act of humiliation and degradation, signifying utter defeat and loss of status.
  • cuttings (Hebrew, gᵉdûwd', H1417): This feminine noun, derived from a root meaning "to cut," refers to incisions, gashes, or furrows. In the context of mourning, it denotes self-inflicted wounds or mutilations on the body. Such practices were common in pagan mourning rituals, believed to appease deities or express extreme sorrow, but were strictly forbidden for the Israelites, underscoring Moab's departure from God's law and the depth of their pagan despair.

Verse Breakdown

  • "For every head shall be bald": This phrase describes the widespread and universal nature of the mourning. The shaving of the head was a common, highly visible sign of deep sorrow, disgrace, and humiliation in the ancient world. It symbolized the stripping away of honor and the overwhelming nature of the calamity that had befallen Moab, indicating that no one would be untouched by the impending judgment.
  • "and every beard clipped": Complementing the shaved head, the clipping or shaving of the beard was another potent symbol of profound grief and, more specifically, public humiliation and loss of dignity for men. It signified a complete loss of status and virility, underscoring the utter defeat and shame experienced by the Moabite populace, as their traditional markers of honor were forcibly removed.
  • "upon all the hands shall be cuttings": This refers to the pagan practice of self-mutilation, where individuals would cut or gash their skin as an extreme expression of grief, despair, or religious fervor. The mention of "all the hands" emphasizes the widespread and desperate nature of this act among the Moabites, highlighting their profound anguish and perhaps a frantic return to forbidden, idolatrous mourning rituals in their extreme distress, a clear sign of their spiritual brokenness.
  • "and upon the loins sackcloth": Wearing sackcloth, a coarse, rough fabric, around the waist or loins was a universally recognized symbol of mourning, repentance, and humility throughout the ancient Near East. Its inclusion here signifies the deep, pervasive sorrow and abasement that would afflict the entire nation of Moab, a final outward sign of their utter brokenness, subjugation, and the complete loss of their former pride and prosperity.

Literary Devices

Jeremiah 48:37 employs several powerful literary devices to convey the depth of Moab's impending suffering. Imagery is paramount, as the verse paints a vivid, visceral picture of despair through concrete physical actions: shaved heads, clipped beards, self-inflicted cuts, and sackcloth. These sensory details allow the reader to almost feel the humiliation and sorrow, creating a profound emotional impact. The repeated use of "every" and "all" throughout the verse constitutes Hyperbole, emphasizing the complete and universal nature of the calamity; it suggests that no one in Moab would be untouched by this overwhelming grief and that their suffering would be total. Furthermore, the description functions as Metonymy or Synecdoche, where the physical parts of the body (head, beard, hands, loins) stand in for the entire person or, collectively, the entire nation of Moab. This highlights that the judgment is comprehensive, affecting every individual and every aspect of their national identity. The listing of distinct but related acts of mourning also creates a form of Parallelism, building a cumulative effect that underscores the totality of their despair and the widespread nature of their judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 48:37 serves as a powerful testament to God's unwavering justice and His sovereignty over all nations. The detailed description of Moab's humiliation and grief is not arbitrary but a direct consequence of their persistent pride and idolatry, particularly their trust in the false god Chemosh. This passage profoundly illustrates that defiance against God, whether through arrogance or reliance on false securities, inevitably leads to a devastating downfall. It underscores the biblical principle that while God is patient, His justice will ultimately prevail, bringing low those who exalt themselves against Him. The outward signs of mourning depicted here reflect an inward reality of spiritual bankruptcy and the futility of human strength or pagan gods when confronted with the power of the Almighty.

REFLECTION AND APPLICATION

While the prophecy against Moab is rooted in a specific historical context, the principles embedded in Jeremiah 48:37 resonate deeply with contemporary life. The verse confronts us with the stark reality of consequences for pride and misplaced trust. In a world that often encourages self-reliance and the pursuit of material wealth, status, or fleeting pleasures, Moab's downfall serves as a potent reminder that anything we place above God ultimately becomes an idol that cannot deliver in times of crisis. Our "heads being bald" and "beards clipped" can metaphorically represent the stripping away of our perceived securities, identities, or sources of pride when they are not rooted in God. The "cuttings" on the hands might symbolize the self-inflicted wounds of anxiety, despair, or brokenness that arise from living apart from God's truth. This passage calls us to examine our own lives: What are we trusting in? Where do we derive our ultimate security and identity? True peace and lasting dignity come not from self-sufficiency or worldly achievements, but from humble submission to God and reliance on His unfailing character. It compels us to cultivate a posture of humility and genuine repentance, recognizing that God's justice is always linked to His call for us to turn back to Him.

Questions for Reflection

  • What modern "idols" might we be trusting in that could ultimately lead to spiritual despair or humiliation?
  • How do we, as individuals or communities, express grief or repentance in ways that are spiritually healthy and God-honoring?
  • In what areas of my life might I be relying on my own strength or pride, rather than humbly submitting to God's will?
  • How does the severity of God's judgment on Moab inform my understanding of His holiness and justice, and what implications does this have for my own walk of faith?

FAQ

Why were these specific actions (baldness, clipped beards, cuttings, sackcloth) signs of mourning in the ancient world?

Answer: These actions were culturally recognized and deeply symbolic expressions of extreme grief, humiliation, and despair. Shaving the head and clipping the beard were acts of disfigurement that stripped away a person's dignity and honor, symbolizing utter defeat and sorrow. For men, the beard was a mark of respect and virility, so its removal was particularly humiliating. Self-inflicted cuttings were a more extreme, often pagan, practice to express overwhelming anguish or to appease deities. Wearing sackcloth, a coarse and uncomfortable material, was a widespread sign of humility, repentance, and profound sorrow, indicating a complete surrender to the gravity of a situation. Together, they painted a picture of total brokenness, a visual representation of the profound calamity that had befallen them.

Was self-mutilation (cuttings) a common practice, and why was it forbidden for the Israelites?

Answer: Yes, self-mutilation, such as cutting or gashing the body, was a common practice in many ancient Near Eastern pagan mourning rituals, often associated with intense religious fervor or attempts to appease gods. However, for the Israelites, this practice was strictly forbidden, as seen in passages like Leviticus 19:28 and Deuteronomy 14:1. This prohibition served to distinguish God's people from the idolatrous nations around them, emphasizing that their mourning and worship should be an inward transformation of the heart, not an outward, pagan ritual of bodily desecration. It also highlighted God's view of the human body as sacred, created in His image, and not to be defiled through such practices.

What does Moab's judgment in Jeremiah 48:37 teach us about God's character?

Answer: Moab's judgment reveals several facets of God's character. First, it underscores His sovereignty over all nations, demonstrating that He is the ultimate ruler who holds all peoples accountable for their actions, whether they are His covenant people or not. Second, it highlights His justice and holiness, showing that He does not tolerate persistent pride, idolatry, and rebellion. His judgment is not arbitrary but a righteous response to sin and a vindication of His own perfect character. Third, it reveals His faithfulness to His own warnings and prophetic declarations. While God is patient, He is also just, and there are inevitable consequences for those who reject His ways and trust in false gods or their own strength. This passage ultimately points to God's unwavering commitment to righteousness and His ultimate authority in the world, reminding us that He is a God who sees and responds to the spiritual state of all humanity.

CHRIST-CENTERED FULFILLMENT

Jeremiah 48:37, with its vivid depiction of Moab's utter despair and humiliation under divine judgment, powerfully foreshadows the ultimate judgment against all sin, which was fully borne by Jesus Christ. The "baldness," "clipped beards," and "cuttings" represent the stripping away of human pride, self-sufficiency, and dignity in the face of God's holy wrath against sin. Humanity, apart from Christ, stands condemned, facing a spiritual desolation far greater than Moab's physical ruin, symbolized by the "sackcloth" of profound spiritual mourning. However, in Christ, this narrative of judgment is transformed into one of redemption. The Lamb of God who takes away the sin of the world willingly took upon Himself the ultimate humiliation and suffering on the cross, becoming "bald" of His glory and having His "beard clipped" by those who mocked Him, enduring the "cuttings" of the nails and spear, and wearing the "sackcloth" of human sin and sorrow. Through His perfect sacrifice, Jesus absorbed the divine judgment that humanity deserved, offering a path to reconciliation and true dignity. We no longer need to engage in self-mutilation or outward displays of despair, for Christ has fully atoned for our spiritual brokenness. Instead of the futility of trusting in false gods like Chemosh, believers are invited to trust in the resurrected Lord, who offers true life, peace, and an eternal inheritance, transforming our mourning into joy and our despair into an unshakeable hope found only in Him, as we are justified by faith and become a new creation in Christ.

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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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