Jeremiah 48:9

Translation
King James Version
Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.
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KJV (with Strong's)
Give H5414 wings H6731 unto Moab H4124, that it may flee H5323 and get away H3318: for the cities H5892 thereof shall be desolate H8047, without any to dwell H3427 therein H2004.
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Complete Jewish Bible
Give Mo'av wings, so it can fly and get away. Its cities will become ruins, with no one to live in them.
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Berean Standard Bible
Put salt on Moab, for she will be laid waste; her cities will become desolate, with no one to dwell in them.
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American Standard Version
Give wings unto Moab, that she may fly and get her away: and her cities shall become a desolation, without any to dwell therein.
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World English Bible Messianic
Give wings to Moab, that she may fly and get her away: and her cities shall become a desolation, without any to dwell therein.
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Geneva Bible (1599)
Giue wings vnto Moab, that it may flee and get away: for the cities thereof shalbe desolate, without any to dwell therein.
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Young's Literal Translation
Give wings to Moab, for she utterly goeth out, And her cities are for a desolation, Without an inhabitant in them.
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See also
Isaiah 16:2Psalms 11:1Jeremiah 48:28Zephaniah 2:9Revelation 12:14Jeremiah 46:19Psalms 55:6
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Prophecy Against Moab
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SUMMARY

Jeremiah 48:9 delivers a potent prophetic declaration of the Lord's inescapable judgment upon Moab. Through a striking and ironic command, the prophet challenges Moab to acquire wings for flight, vividly illustrating the utter futility of any attempt to escape the impending devastation. The verse culminates in a stark pronouncement of complete desolation, asserting that Moab's cities will be left entirely uninhabited, serving as a powerful testament to the severity and comprehensive nature of divine retribution for their pervasive pride and idolatry.

CONTEXT

  • Literary Context: Jeremiah 48 is situated within the "Oracles Against the Nations" (Jeremiah 46-51), a significant section of Jeremiah's prophecy where God pronounces judgment upon various foreign nations that have historically opposed His will or His covenant people, Israel. Specifically, chapter 48 focuses exclusively on a comprehensive and relentless judgment against Moab, a nation located to the east of the Dead Sea. Jeremiah 48:9 appears early in this oracle, immediately following initial pronouncements of Moab's impending destruction and wailing (e.g., Jeremiah 48:1-8), thereby establishing the absolute and inescapable nature of the coming doom. The sarcastic imagery of "wings" in this verse sets a tone of divine mockery, underscoring the impossibility of escape from a judgment so profound that only supernatural means could offer a chance of survival, which is, of course, denied.
  • Historical & Cultural Context: Moab shared a complex and often hostile relationship with Israel, tracing its origins back to Lot's incestuous relationship with his elder daughter (as recorded in Genesis 19:37). Throughout biblical history, Moab was notorious for its excessive pride (a theme explicitly condemned in Jeremiah 48:29), its worship of the national idol Chemosh (mentioned in Jeremiah 48:7), and its frequent antagonism towards Israel. The prophecy in Jeremiah is set against the geopolitical reality of the late 7th and early 6th centuries BCE, a period dominated by the rise of the Neo-Babylonian Empire. God frequently used Babylon as His instrument of judgment against nations, including Judah and its neighbors. The desolation described for Moab was not merely a military defeat but a comprehensive dismantling of their national identity, societal structure, and habitation, a direct consequence of their persistent rebellion against God and their arrogant defiance.
  • Key Themes: This verse powerfully contributes to several overarching themes found within the book of Jeremiah and broader biblical prophecy. It highlights the theme of Divine Sovereignty and Judgment, demonstrating God's absolute authority over all nations and His unwavering justice against sin, pride, and idolatry. The vivid imagery of forced flight and utter desolation underscores the Inevitability of Prophecy—God's word will be fulfilled, and there is no true escape from His decreed judgment, as seen in the broader context of the "Oracles Against the Nations" beginning in Jeremiah 46. The declaration that Moab's "cities thereof shall be desolate, without any to dwell therein" emphasizes the theme of Total Ruin and Desolation, signifying a complete and permanent end to Moab's societal and national existence. This judgment is presented as a direct consequence of Moab's Pride and Idolatry, which are consistently condemned throughout the chapter (e.g., Jeremiah 48:29-30). The verse also subtly conveys the Futility of Worldly Security, as Moab's fortifications and perceived safety prove utterly useless in the face of divine wrath.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • wings (Hebrew, tsîyts', H6731): This word (H6731) primarily means "glistening," referring to a burnished plate, a flower (as bright-colored), or, as used here, a wing (as gleaming in the air). In this context, "wings" conveys the idea of swift, desperate flight, emphasizing the urgency and the perceived impossibility of escaping the impending doom. The imagery suggests that only a sudden, almost miraculous, means of escape could offer Moab a chance of survival, a means that is ironically proposed but ultimately unattainable.
  • flee (Hebrew, nâtsâʼ', H5323): This term (H5323), a primitive root, means "to go away" or "flee." It captures the essence of urgent flight, a desperate attempt to escape danger or destruction. Coupled with the imagery of "wings," it paints a picture of a frantic, almost panicked, exodus, yet one that is ultimately destined to fail, as the judgment is comprehensive and inescapable.
  • desolate (Hebrew, shammâh', H8047): Derived from the root H8047, meaning "to be stunned" or "to be desolate," this word signifies ruin, waste, and by implication, consternation or astonishment. It describes a state of utter destruction and abandonment, emphasizing the complete and shocking nature of the judgment upon Moab's cities. It implies not just emptiness, but an emptiness that evokes horror and awe at the extent of the devastation, a wasteland devoid of life.

Verse Breakdown

  • "Give wings unto Moab": This opening clause is a prophetic command, delivered with profound irony and sarcasm. It is not a genuine offer of escape but a biting challenge, implying that Moab's only conceivable hope of evading the coming, overwhelming judgment would be to miraculously sprout wings and fly away—an obvious impossibility. This highlights the absolute certainty and comprehensive nature of the impending destruction, from which no earthly escape is possible.
  • "that it may flee and get away": This phrase articulates the hypothetical purpose of the "wings"—to enable swift flight and complete escape. It underscores the desperate situation Moab will soon find itself in, where its very survival would depend on such a miraculous and rapid departure. The repetition of "flee and get away" emphasizes the urgency and the desire for total evasion, even as it is presented as an unattainable fantasy, further accentuating the futility of resistance.
  • "for the cities thereof shall be desolate, without any to dwell therein": This final clause reveals the grim and inevitable reality behind the ironic command. It states the certain outcome of the divine judgment: Moab's urban centers, once symbols of its strength, pride, and prosperity, will be reduced to utter ruin. The phrase "without any to dwell therein" signifies a complete and permanent abandonment, a total cessation of life and habitation, leaving no survivors or residents. This confirms the comprehensive, devastating, and irreversible nature of God's judgment.

Literary Devices

Jeremiah 48:9 employs several powerful literary devices to convey its message of impending doom and divine judgment. The most prominent is Irony, particularly in the command "Give wings unto Moab, that it may flee and get away." This is not a genuine instruction but a sarcastic challenge, highlighting the utter impossibility of escape from God's decree. It underscores the futility of any attempt by Moab to evade its divinely appointed fate. The verse also utilizes Personification by addressing Moab as if it were a living entity capable of receiving wings and fleeing, thereby intensifying the directness and poignancy of the prophetic message. Furthermore, the imagery of "wings" functions as a Metaphor for a desperate, yet ultimately futile, attempt at escape, while the declaration of cities being "desolate, without any to dwell therein" employs Hyperbole to emphasize the absolute and comprehensive nature of the destruction. It paints a vivid picture of total annihilation, leaving no hope for recovery or repopulation, underscoring the severity of God's wrath.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 48:9 serves as a profound theological statement on God's absolute sovereignty and unwavering justice over all nations. It reveals that the Lord's dominion extends far beyond Israel, holding all peoples accountable for their actions, their pride, and their idolatry. The prophecy against Moab underscores the universal principle that persistent rebellion against divine truth and reliance on false gods or human strength inevitably lead to judgment. God's justice is not arbitrary but a righteous response to sin, ensuring that no nation or individual can ultimately escape the consequences of their defiance. This verse, therefore, stands as a solemn warning that worldly security and arrogant self-reliance are ultimately futile in the face of divine wrath, demonstrating that God is the ultimate arbiter of history.

REFLECTION AND APPLICATION

Jeremiah 48:9, though an ancient prophecy against a specific nation, carries timeless truths and profound implications for all generations. It powerfully reminds us of God's unyielding justice and His absolute sovereignty over all creation. We are called to reflect on the inherent futility of relying on our own strength, wealth, or any worldly securities, for like Moab's cities, all human constructs and perceived strongholds are vulnerable to decay and divine judgment. This verse challenges us to examine areas of pride and idolatry in our own lives, urging us to humble ourselves before the Lord and to place our complete trust in Him alone. It serves as a sobering warning that while God is boundless in mercy, He is also perfectly righteous, and there are inevitable consequences for persistent rebellion against His holy will. Ultimately, it calls us to sincere repentance and a proper, reverent fear of the Lord, recognizing that true and lasting security is found only in Him.

Questions for Reflection

  • In what ways might I, or my community, be prone to the same pride and self-reliance that characterized Moab, trusting in human achievements rather than divine provision?
  • What "wings" or false securities do I sometimes rely on to escape the consequences of my choices or to avoid accountability, instead of humbly turning to God?
  • How does the certainty of God's judgment on sin, as depicted in this verse, inform my understanding of His character and my call to live righteously and justly?
  • What does the concept of "desolation" in this verse teach me about the ultimate, inevitable end of all things not built upon God's eternal truth and righteousness?

FAQ

Why did God pronounce such a severe judgment on Moab?

Answer: God's judgment on Moab, as detailed throughout Jeremiah 48, stemmed from several profound factors. Historically, Moab was a persistent enemy of Israel, often oppressing God's people and showing contempt for them in their distress. Theologically, Moab was characterized by profound pride (explicitly condemned in Jeremiah 48:29) and deep-seated idolatry, particularly the worship of their national god Chemosh (referenced in Jeremiah 48:7). They mocked Israel in its distress and showed no compassion. This comprehensive judgment was a righteous response to their persistent rebellion against God's moral order and their consistent antagonism towards His covenant people, demonstrating His justice against unrepentant sin.

Does "Give wings unto Moab" mean God wanted them to escape?

Answer: No, the phrase "Give wings unto Moab" is a powerful example of prophetic irony or sarcasm. It does not imply that God genuinely wished for Moab to escape His judgment. Instead, it underscores the utter impossibility and futility of any attempt to flee the impending doom. The vivid imagery highlights that the destruction would be so pervasive and inescapable that only a miraculous, winged flight could offer a chance of survival—an option that was clearly not available to them. It emphasizes the absolute certainty and comprehensive nature of the divine judgment, making it clear that there was no earthly refuge from God's decree.

How does this prophecy relate to God's character of love and mercy?

Answer: While Jeremiah 48:9 focuses on judgment and desolation, it does not contradict God's character of love and mercy. Rather, it reveals the multifaceted nature of God, who is both loving and just. His love is demonstrated in His patience, His repeated warnings to nations, and His desire for repentance. However, His justice demands that sin and rebellion eventually face consequences. This judgment, though severe, ultimately serves to uphold God's holiness and righteousness, demonstrating that He is a God who takes sin seriously and will not tolerate unrepentant evil indefinitely. Even within judgment, there is an underlying purpose of revealing God's ultimate authority and the necessity of turning to Him for true salvation, as His mercy is always available to those who genuinely repent.

CHRIST-CENTERED FULFILLMENT

Jeremiah 48:9, while a stark prophecy of judgment against an ancient nation, finds its profound Christ-centered fulfillment in several crucial ways. The desperate, futile command for Moab to "Give wings... that it may flee and get away" powerfully foreshadows humanity's inherent inability to escape the judgment for sin by its own efforts. We, like Moab, are utterly helpless in the face of divine justice, unable to sprout "wings" of self-righteousness, good works, or human ingenuity to flee the consequences of our fallen nature and the wrath to come. However, the New Testament reveals the ultimate "way of escape" not from judgment itself, but through judgment, in the person and redemptive work of Jesus Christ. He is the Lamb of God, who takes away the sin of the world, bearing the full weight of divine wrath on the cross, thus offering true refuge and reconciliation for all who believe (as affirmed in Romans 5:9). The desolation pronounced upon Moab's cities, "without any to dwell therein," stands in stark contrast to the new creation and the eternal dwelling place prepared for those in Christ (beautifully described in Revelation 21:1-4). Through His sacrificial death and glorious resurrection, Christ provides not a temporary flight from destruction, but an eternal dwelling in His presence, transforming the desolate landscape of sin into a vibrant, redeemed reality. He is our ultimate refuge, the one who enables us to "flee" from the wrath to come by taking refuge in His finished work, a hope that is "a sure and steadfast anchor of the soul" (Hebrews 6:18-19).

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Commentary on Jeremiah 48 verses 1–13

We may observe in these verses,

I. The author of Moab's destruction; it is the Lord of hosts, that has armies, all armies, at his command, and the God of Israel (Jer 48:1), who will herein plead the cause of his Israel against a people that have always been vexatious to them, and will punish them now for the injuries done to Israel of old, though Israel was forbidden to meddle with them (Deu 2:9), therefore the destruction of Moab is called the work of the Lord (Jer 48:10), for it is he that pleads for Israel; and his work will exactly agree with his word, Jer 48:8.

II. The instruments of it: Spoilers shall come (Jer 48:8), shall come with a sword, a sword that shall pursue them, Jer 48:2. "I will send unto him wanderers, such as come from afar, as if they were vagrants, or had missed their way, but they shall cause him to wander; they seem as wanderers themselves, but they shall make the Moabites to be really wanderers, some to flee and others to be carried into captivity." These destroyers stir up themselves to do execution; they have devised evil against Heshbon, one of the principal cities of Moab, and they aim at no less than the ruin of the kingdom: Come, and let us cut it off from being a nation (Jer 48:2); nothing less will serve the turn of the invaders; they come, not to plunder it, but to ruin it. The prophet, in God's name, engages them to make thorough work of it (Jer 48:10): Cursed be he that does the work of the Lord deceitfully, this bloody work, this destroying work; though it goes against the grain with men of compassion, yet it is the work of the Lord, and must not be done by the halves. The Chaldeans have it in charge, by a secret instinct (says Mr. Gataker), to destroy the Moabites, and therefore they must not spare, must not, out of foolish pity, keep back their sword from blood; they would thereby bring a sword, and a curse with it, upon themselves, as Saul did by sparing the Amalekites and Ahab by letting Benhadad go. Thy life shall go for his life. To this work is applied that general rule given to all that are employed in any service for God, Cursed by he that does the work of the Lord deceitfully or negligently, that pretends to do it, but does it not to purpose, makes a show of serving God's glory, but is really serving his own ends and carries on the work of the Lord no further than will suit his own purposes, or that is slothful in business for God and takes neither care nor pains to do it as it should be done, Mal 1:14. Let not such deceive themselves, for God will not thus be mocked.

III. The woeful instances and effects of this destruction. The cities shall be laid in ruins; they shall be spoiled (Jer 48:1) and cut down (Jer 48:2); they shall be desolate (Jer 48:9), without any to dwell therein; there shall be no houses to dwell in, or no people to dwell in them, or no safety and ease to those that would dwell in them. Every city shall be spoiled and no city shall escape. The strongest city shall not be able to secure itself against the enemies' power, nor shall the finest city be able to recommend itself to the enemies' pity and favour. The country also shall be wasted, the valley shall perish, and the plain be destroyed, Jer 48:8. The corn and the flocks, which used to cover the plains and make the valleys rejoice, shall all be destroyed, eaten up, trodden down, or carried off. The most sacred persons shall not escape: The priests and princes shall go together into captivity. Nay, Chemosh, the god they worship, who, they hope, will protect them, shall share with them in the ruin; his temples shall be laid in ashes and his image carried away with the rest of the spoil. Now the consequence of all this will be, 1. Great shame and confusion: Kirjathaim is confounded, and Misgah is so. They shall be ashamed of the mighty boasts they have sometimes made of their cities: There shall be no more vaunting in Moab concerning Heshbon (so it might be read, Jer 48:2); they shall no more boast of the strength of that city when the evil which is designed against it is brought upon it. Nor shall they any more boast of their gods (Jer 48:13); they shall be ashamed of Chemosh (ashamed of all the prayers they have made to and all the confidence they put in that dunghill deity), as Israel was ashamed of Beth-el, of the golden calf they had at Beth-el, which they confided in as their protector, but were deceived in, for it was not able to save them from the Assyrians; nor shall Chemosh be able to save the Moabites from the Chaldeans. Note, Those that will not be convinced and made ashamed of the folly of their idolatry by the word of God shall be convinced and made ashamed of it by the judgments of God, when they shall find by woeful experience the utter inability of the gods they have served to do them any service. 2. There will be great sorrow; there is a voice of crying heard (Jer 48:3) and the cry is nothing but spoiling and great destruction. Alas! alas! Moab is destroyed, Jer 48:4. The great ones having quitted the cities to shift for their own safety, even the little ones have caused a cry to be heard, the meaner sort of people, or the little children, the innocent harmless ones, whose cries at such a time are the most piteous. Go up to the hills, go down to the valleys, and you meet with continual weeping (weeping with weeping); all are in tears; you meet none with dry eyes. Even the enemies have heard the cry, from whom it would have been policy to conceal it, for they will be animated and encouraged by it; but it is so great that it cannot be hid, 3. There will be great hurry; they will cry to one another, "Away, away! flee; save your lives (Jer 48:6); shift for your own safety with all imaginable speed, though you escape as bare and naked as the heath, or grig, or dry shrub, in the wilderness; think not of carrying away any thing you have, for it may cost you your life to attempt it, Mat 24:16-18. Take shelter, though it be in a barren wilderness, that you may have your lives for a prey. The danger will come suddenly and swiftly; and therefore give wings unto Moab (Jer 48:9); that would be the greatest kindness you could do them; that is what they will call for, O that we had wings like a dove! for unless they have wings, and can fly, there will be no escaping."

IV. The sins for which God will now reckon with Moab, and which justify God in these severe proceedings against them. 1. It is because they have been secure, and have trusted in their wealth and strength, in their works and in their treasures, Jer 48:7. They had taken a great deal of pains to fortify their cities and make large works about them, and to fill their exchequer and private coffers, so that they thought themselves in as good a posture for war as any people could be and that none durst invade them, and therefore set danger at defiance. They trusted in the abundance of their riches and strengthened themselves in their wickedness, Psa 52:7. Now, for this reason, that they may have a sensible conviction of the vanity and folly of their carnal confidences, God will send an enemy that will master their works and rifle their treasures. Note, We forfeit the comfort of that creature which we repose that confidence in which should be reposed in God only. The reed will break that is leaned upon. 2. It is because they have not made a right improvement of the days of the peace and prosperity, Jer 48:11. (1.) They had been long undisturbed: Moab has been at ease from his youth. It was an ancient kingdom before Israel was, and had enjoyed great tranquillity, though a small country and surrounded with potent neighbours. God's Israel were afflicted from their youth (Psa 129:1, Psa 129:2), but Moab at ease from his youth. He has not been emptied from vessel to vessel, has not known any troublesome weakening changes, but is as wine kept on the lees, and not racked or drawn off, by which it retains its strength and body. He has not been unsettled, nor any way made uneasy; he has not gone into captivity, as Israel have often done, and yet Moab is a wicked idolatrous nation, and one of the confederates against God's hidden ones, Psa 83:3, Psa 83:6. Note, There are many that persist in unrepented iniquity and yet enjoy uninterrupted prosperity. (2.) They had been as long corrupt and unreformed: He has settled on his lees; he has been secure and sensual in his prosperity, has rested in it, and fetched all the strength and life of the soul from it, as the wine from the lees. His taste remained in him, and his scent is not changed; he is still the same, as bad as ever he was. Note, While bad people are as happy as they used to be in the world it is no marvel if they are bad as they used to be. They have no changes of their peace and prosperity, therefore fear not God, their hearts and lives are unchanged, Psa 55:19.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. 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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