Jeremiah 48:46

Translation
King James Version
Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.
Ask
KJV (with Strong's)
Woe H188 be unto thee, O Moab H4124! the people H5971 of Chemosh H3645 perisheth H6: for thy sons H1121 are taken H3947 captives H7628, and thy daughters H1323 captives H7633.
Ask
Complete Jewish Bible
Woe to you, Mo'av! K'mosh's people are doomed! For your sons have been taken captive, and your daughters led into captivity.
Ask
Berean Standard Bible
Woe to you, O Moab! The people of Chemosh have perished; for your sons have been taken into exile and your daughters have gone into captivity.
Ask
American Standard Version
Woe unto thee, O Moab! the people of Chemosh is undone; for thy sons are taken away captive, and thy daughters into captivity.
Ask
World English Bible Messianic
Woe to you, O Moab! the people of Chemosh is undone; for your sons are taken away captive, and your daughters into captivity.
Ask
Geneva Bible (1599)
Wo be vnto thee, O Moab: the people of Chemosh perisheth: for thy sonnes are taken captiues, and thy daughters led into captiuitie.
Ask
Young's Literal Translation
Woe to thee, O Moab, Perished hath the people of Chemosh, For thy sons were taken with the captives, And thy daughters with the captivity.
Ask
See also
Numbers 21:291 Kings 11:7Jeremiah 48:13Judges 11:24Jeremiah 48:72 Kings 23:13
See on the biblical-era map
Prophecy Against Moab
Prophecy Against Moab View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 20,127 of 31,102

Study This Verse

SUMMARY

Jeremiah 48:46 delivers a profound prophetic lament and declaration of divine judgment against Moab, announcing its utter destruction. The "woe" pronounced signifies a deep sorrow and the inevitable demise of a nation whose identity, security, and very existence were inextricably intertwined with its false god, Chemosh. The verse vividly portrays the comprehensive nature of this judgment, emphasizing the capture and exile of Moab's sons and daughters, thereby signifying the complete dismantling of its societal structure, the loss of its future generations, and the obliteration of its national identity. It powerfully underscores the futility of idolatry and the sovereign justice of the Lord over all nations.

CONTEXT

  • Literary Context: Jeremiah 48:46 serves as a climactic and poignant conclusion to a lengthy and detailed oracle against Moab, which spans the entirety of Jeremiah 48. This chapter is strategically placed within a larger collection of prophecies against foreign nations (Jeremiah 46-51), a literary block that collectively demonstrates God's universal sovereignty and His righteous judgment over all peoples, extending beyond Israel. The preceding verses in Jeremiah 48 meticulously detail Moab's pride, its misplaced trust in its wealth and false gods, and the specific cities and regions within Moab that will fall under divine wrath. The pervasive theme throughout the chapter is a lament over Moab's impending desolation, expressed through vivid imagery of weeping, destruction, and the breaking of Moab's power. Verse 46 distills these themes into a concise summary of the devastating consequences of Moab's rebellion and deep-seated idolatry, particularly highlighting the tragic loss of its people and future.
  • Historical & Cultural Context: Moab was an ancient nation situated to the east of the Dead Sea, historically bordered by Ammon to the north and Edom to the south. Its lineage is traced back to Lot, as recorded in Genesis 19:37, establishing a long and often contentious relationship with Israel, marked by periods of conflict, tribute, and subjugation. Culturally, Moab's national deity was Chemosh, a prominent god associated with war, fertility, and, tragically, often human sacrifice, bearing similarities to the Ammonite god Molech. The worship of Chemosh was deeply ingrained in Moabite society, forming the bedrock of their national identity and perceived security. The prophecy in Jeremiah was likely delivered during the late 7th or early 6th century BCE, a tumultuous era dominated by the ascendant Neo-Babylonian Empire under Nebuchadnezzar. The comprehensive destruction foretold in this chapter was largely fulfilled through Babylonian invasions, which systematically led to the exile and displacement of numerous nations in the region, including Moab, demonstrating the historical accuracy of Jeremiah's prophetic pronouncements.
  • Key Themes: The overarching theme permeating Jeremiah 48 and powerfully encapsulated in verse 46 is Divine Judgment on Idolatry. Moab's explicit reliance on Chemosh is directly challenged, exposing the utter impotence of false gods to protect their worshippers from the Lord's righteous wrath. This judgment is presented as a direct consequence of Moab's profound Pride and Arrogance, a recurring motif in prophetic literature concerning nations that defiantly oppose God's purposes, as also seen in Isaiah 16:6. The "woe" pronounced signifies a Lament and Utter Desolation, painting a grim picture of comprehensive societal collapse, where even the most vulnerable members—sons and daughters—are taken captive. This tragic outcome highlights God's unwavering Sovereignty over All Nations, asserting His ultimate authority not only over His covenant people but also over the destinies of all earthly kingdoms, ensuring that justice is meted out according to His perfect and righteous standards.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Woe (Hebrew, ʼôwy', H188): This term is far more than a simple curse; it functions as a profound lamentation, a cry of deep sorrow, and a solemn declaration of impending doom. In prophetic literature, "woe" often prefaces pronouncements of divine judgment, emphasizing the tragic, irreversible, and mournful outcome of a nation's actions. In this context, it signals the utter devastation awaiting Moab, evoking a sense of profound mourning for what will be irrevocably lost.
  • Chemosh (Hebrew, Kᵉmôwsh', H3645): Chemosh was the national god of Moab, a deity associated with power, war, and national identity. The phrase "the people of Chemosh perisheth" directly challenges the perceived efficacy and power of this false deity. It signifies that Chemosh is utterly incapable of protecting his worshippers or preventing their downfall, thereby exposing the emptiness, futility, and spiritual bankruptcy of idolatry in the face of the true God's absolute sovereignty.
  • perisheth (Hebrew, ʼâbad', H6): This primitive root means "to wander away, i.e. lose oneself; by implication to perish (causative, destroy)." It conveys a sense of absolute ruin, complete destruction, and being utterly undone. It implies not merely a defeat or a setback, but a comprehensive cessation of existence as a coherent, independent entity. The use of this word underscores the finality and totality of Moab's destruction, signifying that its people, its god, and its way of life will be utterly lost and void of any way to flee.

Verse Breakdown

  • "Woe be unto thee, O Moab!": This opening exclamation immediately establishes a somber, mournful, and dire tone. The Hebrew "woe" ('ôwy) is a prophetic lament, signaling profound sorrow and the inevitability of divine judgment. It is a declaration of impending disaster, not merely a curse, but an expression of deep grief over the tragic fate that awaits Moab due to its persistent actions and deep-seated idolatry.
  • "the people of Chemosh perisheth:": This clause directly targets the very heart of Moabite identity and their perceived national security: their national god, Chemosh. The stark declaration that "the people of Chemosh perisheth" signifies the utter failure of this false deity to protect its worshippers. It implies that the god itself is powerless, and consequently, its people, who derive their identity, strength, and hope from it, are doomed to destruction. This is a profound theological statement on the impotence and ultimate vanity of idols.
  • "for thy sons are taken captives, and thy daughters captives.": This final clause provides the concrete, painful, and devastating evidence of the judgment. The capture of "sons" and "daughters" speaks to the complete dismantling of Moabite society and the obliteration of its future. Children represent the future, the heritage, and the continuity of a nation. Their capture signifies the loss of national identity, the breaking of family lines, and the definitive end of Moab's independent existence. The repetition of "captives" (using slightly different Hebrew terms, shᵉbîy for male captives and shibyâh for female captives) emphasizes the comprehensive, inescapable, and utterly devastating nature of this divine judgment.

Literary Devices

Jeremiah 48:46 employs several powerful literary devices to convey its message of impending doom and profound sorrow. The opening "Woe" is a classic example of a Lament or Dirge, immediately setting a mournful tone and signaling both sorrow and judgment. This prophetic lament functions as a funeral song for a nation that, though still alive, is irrevocably destined for destruction. The phrase "the people of Chemosh perisheth" utilizes both Personification and deep Symbolism. While Chemosh is a false god, the destruction of "his people" symbolizes the utter failure and impotence of the deity itself. The fate of the people directly reflects the fate of their god, underscoring the theological truth that idols are inherently powerless and cannot save. Furthermore, the mention of "sons" and "daughters" being taken captive employs Synecdoche, where a part (children) powerfully represents the whole (the entire nation, its present, and its future). This specific, heartbreaking detail also functions as a potent appeal to Pathos, evoking deep emotional resonance by highlighting the tragic human cost of the judgment, emphasizing the complete societal collapse and the loss of future generations. The repetition of "captives" (an instance of Anaphora or Emphasis through reiteration) further underscores the inescapable and comprehensive nature of Moab's catastrophic downfall.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 48:46 powerfully articulates the foundational biblical principle that idolatry inevitably leads to destruction and that God's absolute sovereignty extends over all nations and their false deities. The demise of Moab and its national god Chemosh serves as a stark and timeless reminder that placing ultimate trust, security, or identity in anything other than the one true God is an exercise in profound futility and spiritual rebellion. This divine judgment is not arbitrary but is a righteous and just response to Moab's entrenched pride, its defiant rejection of God's truth, and its embrace of practices antithetical to divine holiness. The capture of sons and daughters signifies the complete undoing of a nation that built its identity on a foundation of falsehood, demonstrating that sin, particularly the grave sin of idolatry, has far-reaching and devastating consequences, profoundly affecting every aspect of life and impacting future generations.

REFLECTION AND APPLICATION

Jeremiah 48:46, though a pronouncement of ancient judgment, carries profound and urgent contemporary relevance for every believer. It challenges us to deeply examine the "Chemosh" in our own lives—anything or anyone we elevate to a position of ultimate trust, security, identity, or source of fulfillment apart from the living God. This insidious form of idolatry can manifest as an overreliance on wealth, career success, human relationships, social status, personal achievements, or even our own abilities and wisdom. The "woe" pronounced upon Moab serves as a sobering reminder that such idols, no matter how appealing, seemingly powerful, or culturally accepted, are ultimately powerless to save us from life's true challenges, spiritual emptiness, or the ultimate judgment of God. The tragic capture of sons and daughters highlights that the consequences of misplaced allegiance are not merely individual but can profoundly impact our families, communities, and future generations, perpetuating cycles of spiritual bondage. Therefore, this verse calls for a radical re-evaluation of our allegiances, urging us to humble ourselves, repent of any form of idolatry, and reaffirm our exclusive, unwavering devotion to the Lord, who alone is sovereign, all-powerful, and capable of true deliverance, lasting salvation, and eternal fulfillment.

Questions for Reflection

  • What "Chemosh" might I be worshipping in my own life, consciously or unconsciously, that competes for my ultimate allegiance?
  • In what specific areas of my life do I tend to place my trust in things other than God for security, identity, or fulfillment?
  • How might my misplaced allegiances or idolatrous tendencies subtly or overtly impact my family, my community, or future generations?
  • What practical and intentional steps can I take to dismantle idols in my heart and deepen my exclusive, wholehearted devotion to God alone?

FAQ

What was the significance of Chemosh to the Moabites?

Answer: Chemosh was the national god of Moab, central to their religious, cultural, and political identity. He was primarily revered as a war god, believed to grant victory in battle, and was also associated with fertility and prosperity. Moabite kings and people often invoked Chemosh before military campaigns, and disturbingly, human sacrifices, particularly of children, were sometimes offered to him in desperate times (as tragically illustrated in 2 Kings 3:27). The prophecy in Jeremiah 48:46, declaring that "the people of Chemosh perisheth," directly challenges the efficacy and perceived power of this deity, proclaiming his utter inability to protect his worshippers from the righteous judgment of the Lord, thereby exposing the futility of their devotion.

How does this prophecy against Moab relate to God's character?

Answer: This prophecy, like other oracles against foreign nations in Jeremiah, profoundly reveals several immutable aspects of God's character. First, it demonstrates His universal sovereignty; He is not merely the God of Israel but the supreme Lord over all nations, their destinies, and their false gods. Second, it highlights His unwavering justice and righteousness; He holds all peoples accountable for their actions, particularly for the sins of idolatry, pride, and oppression. Third, it underscores His profound holiness, as He cannot tolerate the worship of false gods or the immoral and dehumanizing practices often associated with them. While the judgment is severe, it is rooted in His perfect character and His commitment to upholding His divine order. The ultimate goal is often to reveal His glory and to call all creation to acknowledge Him as the one true, living God, as powerfully declared in passages like Jeremiah 32:27.

CHRIST-CENTERED FULFILLMENT

Jeremiah 48:46, with its solemn pronouncement of "woe" and the perishing of those who trust in Chemosh, finds its ultimate Christ-centered fulfillment in the triumph of Jesus Christ over all false gods, the dominion of sin, and the power of death. The utter impotence of Chemosh to save his people from destruction powerfully foreshadows the absolute powerlessness of any earthly idol, human philosophy, or self-effort to deliver humanity from the profound consequences of sin. Only the true God, eternally revealed in the person of Jesus Christ, possesses the divine authority and redemptive power to save. The lament over Moab's sons and daughters being taken captive speaks to the universal spiritual captivity of humanity under the dominion of sin and death, a bondage from which no false god or human system could ever truly liberate. However, Jesus, the Lamb of God who takes away the sin of the world, came precisely to set the captives free, offering radical redemption and liberation through His atoning sacrifice on the cross (as proclaimed in Luke 4:18). He is the victorious King of Kings and Lord of Lords who has triumphed decisively over all principalities and powers, including the spiritual forces behind idolatry (as described in Colossians 2:15). Thus, the "woe" pronounced upon those who trust in false gods is ultimately averted for all who place their faith and allegiance in Christ, who alone is the source of true life, eternal liberation, and an imperishable inheritance that will never perish or be taken captive (as promised in 1 Peter 1:3-5). He is the one who ultimately fulfills the promise of salvation, delivering His people from the spiritual captivity that Moab experienced physically.

Copy as

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.
Copy as
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.
Copy as

Continue studying Jeremiah 48:46 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.