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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 48:40 delivers a potent prophetic declaration of the Lord's swift and overwhelming judgment against the nation of Moab. Employing the vivid imagery of an eagle, the divine pronouncement reveals God's sovereign intent to deploy an unstoppable force that will descend upon Moab, ensuring a complete and inescapable devastation. This powerful metaphor underscores the totality of the impending divine wrath, leaving no refuge, and emphatically asserts God's absolute authority over nations and His unwavering commitment to execute justice against pride and rebellion.
Context
Literary Context
This verse is deeply embedded within the extensive oracle against Moab, which comprises the entirety of Jeremiah 48. The chapter meticulously details the impending destruction of Moabite cities, the profound lamentation of its populace, and the widespread desolation of its land. The prophecy opens with a pronouncement of judgment upon Kiriathaim and Misgab (Jeremiah 48:1), systematically dismantling Moab's arrogant boasts and its misguided reliance on its national god, Chemosh, explicitly mentioned in Jeremiah 48:7 and Jeremiah 48:13. The verses immediately preceding Jeremiah 48:40 describe the shame and ruin that will befall Moab, emphasizing the futility of its strength and its trust in its own works. Verse 40 serves as a climactic and terrifying depiction of the instrument of this divine judgment, portraying the invader with a powerful and predatory metaphor that reinforces the inevitability and comprehensive nature of the destruction previously outlined in the chapter.
Historical & Cultural Context
Moab was an ancient kingdom situated east of the Dead Sea, a perennial neighbor and often an adversary of Israel. Their origins, as recorded in Genesis 19:37, trace back to an incestuous relationship between Lot and his elder daughter. Throughout Old Testament history, Moab frequently exhibited hostility towards Israel, most notably by hiring Balaam to curse them during the Exodus (Numbers 22-24) and by oppressing them during the period of the Judges (Judges 3). Culturally, Moab was characterized by its immense pride, its wealth derived from agricultural prosperity, and its fervent worship of the idol Chemosh, to whom child sacrifices were occasionally offered. The judgment prophesied by Jeremiah is widely understood by scholars to have been executed by the Neo-Babylonian Empire under King Nebuchadnezzar. Babylon served as God's chosen instrument of wrath against nations, like Moab, that defied Him and boasted in their own strength, a pattern observed in various oracles against foreign nations throughout the book of Jeremiah.
Key Themes
Jeremiah 48:40 profoundly contributes to several overarching themes present within the book of Jeremiah and the broader prophetic literature. Foremost, it powerfully highlights Divine Sovereignty and Judgment, asserting that the Lord is the ultimate orchestrator of historical events, holding nations accountable for their sins. The authoritative phrase "Thus saith the LORD" underscores this divine prerogative. The vivid imagery of the eagle conveys the theme of Swift and Overwhelming Conquest, indicating that the impending destruction will be rapid, powerful, and utterly inescapable. This potent metaphor is frequently employed in scripture to describe formidable invaders, as seen in Deuteronomy 28:49 and Habakkuk 1:8. Furthermore, the broader context of Jeremiah 48 emphasizes the Consequences of Pride and Idolatry, as Moab's catastrophic downfall is directly linked to its pervasive arrogance and its reliance on false gods, a theme explicitly articulated in Jeremiah 48:29. The verse also implicitly reinforces the Certainty of Prophetic Fulfillment, demonstrating that God's spoken word will inevitably come to pass.
Exposition and Analysis
Key Word Analysis
This is the sacred, personal, and covenantal name of God, often rendered as "Jehovah" or "the Lord." Its prominent placement in the phrase "For thus saith the LORD" emphasizes that this prophecy is not human conjecture or political analysis but a direct, authoritative declaration from the self-existent, eternal God. It underscores the divine origin, absolute certainty, and unalterable nature of the impending judgment, revealing God as the sovereign ruler over all nations and history.
A primitive root meaning "to dart, i.e. fly rapidly." This verb vividly portrays the extraordinary speed and suddenness with which the invading force will descend upon Moab. It suggests an unexpected and overwhelming assault, akin to a bird of prey swooping down with lightning quickness on its unsuspecting quarry, leaving no time for escape, preparation, or defense. The rapid motion implies an immediate and decisive strike.
Referring to the eagle or other large bird of prey. The nesher is revered in the ancient Near East for its power, keen eyesight, soaring height, and predatory nature. As a symbol, it represents a formidable, swift, and destructive force. In this context, it personifies the Babylonian army, depicting them not merely as human soldiers but as an unstoppable, high-flying predator that will descend with devastating efficiency and comprehensive reach upon Moab, leaving no part of the land untouched by its destructive shadow.
Verse Breakdown
"For thus saith the LORD;"
This opening phrase is a quintessential prophetic messenger formula, immediately establishing the divine authority and origin of the message. It signifies that the subsequent declaration is not Jeremiah's personal opinion or a human forecast, but an direct, undeniable, and unchangeable word from God Himself. This underscores the certainty and profound gravity of the prophecy, asserting that the events described are divinely ordained and guaranteed to occur.
"Behold, he shall fly as an eagle,"
The interjection "Behold" (Hebrew: Hinnēh) serves to draw immediate and emphatic attention to the impending event, signaling its importance and certainty. The "he" refers to the unspecified but understood instrument of God's judgment, widely interpreted as Nebuchadnezzar and the formidable Babylonian army. The powerful simile "as an eagle" profoundly conveys the characteristics of this invading force: its unparalleled speed, its predatory and merciless nature, its high vantage point (suggesting strategic superiority), and its overwhelming, irresistible power. Like an eagle descending from the sky, the enemy will strike swiftly, decisively, and with devastating force.
"and shall spread his wings over Moab."
This clause extends and completes the eagle imagery, depicting the comprehensive and all-encompassing nature of the conquest. The act of "spreading wings" suggests an expansive, enveloping movement, like a bird of prey covering its target completely or extending its vast shadow over an entire territory. This signifies that the judgment will not be localized or partial but will utterly envelop the entirety of Moab, leaving no city, no region, and no inhabitant untouched by the impending devastation. It speaks to the totality, inescapability, and overwhelming scale of the divine judgment, from which there will be no escape.
Literary Devices
Jeremiah 48:40 is rich in powerful Imagery that vividly portrays the impending judgment. The central literary device employed is a Simile, directly comparing the invading force to an "eagle." This comparison effectively communicates the speed, predatory nature, and overwhelming power of the approaching enemy. The eagle, a creature renowned for its swift descent, keen vision, and dominant presence, serves as a potent Metaphor for the Babylonian army, transforming them from a mere human military force into an almost primal, unstoppable agent of divine wrath. The phrase "he shall spread his wings over Moab" further enhances this imagery, creating a powerful sense of total envelopment and inescapable doom, akin to a vast, dark shadow falling indiscriminately over the entire land. This also incorporates a degree of Personification, as the abstract concept of the invading force is imbued with the active, predatory attributes of a living creature. The cumulative effect of these devices is to impress upon the audience the terrifying certainty, comprehensive nature, and divine orchestration of God's decreed judgment against Moab.
Theological and Thematic Connections
This verse powerfully underscores God's absolute sovereignty over the nations and His unwavering commitment to justice. The imagery of the eagle, a symbol of swift and overwhelming power, is not merely a descriptive flourish but a profound theological statement about the irresistible nature of God's judgment when it is unleashed. Moab's downfall, like that of other proud nations, serves as a stark testament to the truth that no human power, no matter how self-assured, militarily strong, or economically prosperous, can ultimately withstand the divine decree. God raises up and casts down kingdoms according to His righteous will, demonstrating that He is the true ruler of history, and all earthly powers are but instruments in His hand. This particular judgment on Moab, rooted in their persistent pride, idolatry, and hostility towards God's people, highlights the biblical principle that while God is merciful, He is also perfectly just, and sin, particularly defiant rebellion against Him, will ultimately incur its deserved consequence.
Reflection and Application
Jeremiah 48:40 serves as a profound and enduring reminder of the unyielding truth of God's justice and sovereignty. In a world where nations and individuals often boast in their own strength, wealth, or ideologies, this prophecy stands as a stark warning against the perils of pride and self-sufficiency apart from God. It challenges each of us to deeply examine where our ultimate trust and security truly lie: in fleeting human achievements and earthly powers, or in the eternal, unchanging character and omnipotent hand of the Lord. For believers, it powerfully reinforces the absolute reliability of God's Word – if His judgments against rebellious nations were so precisely and comprehensively fulfilled, how much more certain are His promises of salvation, restoration, and eternal life for those who trust in Him? This verse calls us to profound humility, to acknowledge God's supreme and undeniable authority over all of life and history, and to live in reverent submission to His revealed will, knowing that He sees all and will ultimately bring every deed, both good and evil, to account. It encourages us to find our true and lasting security not in worldly power or possessions, but in the unshakeable and eternal kingdom of God.
Questions for Reflection
FAQ
Who is the "he" that shall fly as an eagle over Moab?
The "he" in Jeremiah 48:40 refers to the divinely appointed instrument of God's judgment against Moab. While not explicitly named in this specific verse, the broader historical context of the book of Jeremiah and other related prophecies (for instance, Jeremiah 25:9 where Nebuchadnezzar is called God's "servant") strongly indicate that this refers to Nebuchadnezzar, King of Babylon, and his formidable army. God frequently used the Neo-Babylonian Empire as His chosen instrument to execute judgment upon various nations, including Moab, for their persistent pride, idolatry, and defiance against His divine will. The imagery of the eagle serves to emphasize the unparalleled swiftness, overwhelming power, and comprehensive nature of their conquest, leaving no part of Moab untouched.
Christ-Centered Fulfillment
While Jeremiah 48:40 speaks directly of God's temporal judgment on Moab executed through an earthly power, it points to a deeper, ultimate fulfillment in the person and redemptive work of Jesus Christ. Just as the eagle's swift and comprehensive descent brought inescapable judgment upon Moab, so too does Christ represent the ultimate and inevitable divine judgment against all sin and rebellion. He is the one through whom all things were created, and by whom all things will ultimately be judged, for the Father "has given all judgment to the Son" (John 5:22). The "wings" of the eagle spreading over Moab foreshadow the comprehensive reach of Christ's authority, not only in judgment but also in His all-encompassing offer of salvation. He is the "Lamb of God who takes away the sin of the world" (John 1:29), offering a divine escape from the judgment that Moab faced. Ultimately, the judgment prophesied here finds its spiritual parallel in Christ's decisive victory over the powers of darkness and sin, establishing a kingdom that will never be destroyed, a kingdom that "shall break in pieces and consume all these kingdoms" (Daniel 2:44). For those who are "in Christ," the terrifying judgment symbolized by the eagle's descent has been absorbed by His sacrificial death on the cross, offering refuge and eternal redemption under the protective "wings" of His boundless grace and sovereign care, as He longed to gather His people "as a hen gathers her chicks under her wings" (Matthew 23:37).