Chapter 48 (5)

Chapter 48 (5)

Jeremiah 48:38

38 There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.

38. Super omnia tecta Moab, et in compitis ejus omnino planctus (hoc est, ubique; כלה sumitur adverbialiter,) quoniam confregi Moab tanquam vas quod non est in pretio (ad verbum, non desiderium in ipso, tanquam vas quod contemnitur, quod non appetitur,) dicit Jehova.

The Prophet at the beginning of the verse continues the same subject, that the Moabites would weep and lament throughout all their houses and in all their streets The reason is added in the second clause, because God would bring a severe judgment on that nation.

By saying that there would be lamentation on all the roofs, he refers to what was customary at that time, for they had their walks on the roofs or tops of their houses. Then he says, that the Moabites, in order to be more seen and to excite pity, would ascend on the roofs, and cry, howl, and lament there. But we must observe what is added, that the calamity would come from God; for it would not have been sufficient to foretell adversity, except this was added, that God ascended his tribunal to execute his judgments when he thus chastised the people. He also compares the people of Moab to a despised vessel, in order to make a distinction between God’s children and aliens; for God does also chastise his own people when they sin, but he ceases not to love them and to regard them as precious. Now he says that Moab would be a vessel despised and rejected. It now follows, —

Note 21. All the versions and Targ. read, “as a useless vessel;” but the Hebrew is, “as a vessel without delight in it,” i.e., as a vessel which has nothing pleasing or agreeable in it. — Ed.

Jeremiah 48:39

39. They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.

39. Quomodo contritus est? ululabunt (alii vertunt, ulularunt:) quomodo vertit cervicem Moab; pudefactus est; et fuit Moab in derisum, et in terrorem omnibus qui sunt in circuitu.

The Prophet still speaks in the person of others, and according to their feelings and not his own. He then says, that howling, they would say, through wonder, How is it that Moab has been so broken, that all had turned their backs, that Moab had become ashamed? He indirectly intimates, that though no one could then know God’s judgment, which he now foretells, yet God would by the event prove that he had said nothing but in earnest. This wonder then was expressed for this purpose, that the Jews might know, that though the calamity of Moab would fill all with astonishment, and make them cry out as respecting an extraordinary thing, “What can this mean?” yet the fulfillment of his prophecy would be certain.

This is the meaning of the words when he says, Howling, they will cry out, How has Moab been broken? and how has he turned his neck, or as they say, his back? Moab is ashamed; and then, he is made a derision, which we have observed before. He adds, a terror, though some read, “a bruising;” but more suitable is fear or terror. For the Prophet means, that Moab would be to others a derision, and that he would be to others a dread, being an example of God’s awful judgment. And he says that he would be a terror to all around, that is, to the whole surrounding country, as well as a laughter and a derision. It follows, —

Note 22. The literal rendering is as follows, — How broken! they howled; How has Moab turned the back ashamed! Thus Moab has become a derision And a terror to all around him. The past tense is used for the future. — Ed.

Jeremiah 48:40

40. For thus saith the LORD, Behold, he shall fly as an eagle, and shall spread his wings over Moab.

40. Quia sic dicit Jehova, Ecce tanquam aquila volabit, et expandet alas suas super Moab.

Here again he introduces God’s name, for it was necessary to confirm an incredible prophecy by his authority. “God is he,” he says, “who declares that enemies will come, who will fly through all the land of Moab.” He now compares the Chaldeans to eagles; and there is here a name understood which is not expressed. Fly will he like an eagle, that is, the king of Babylon with his army.

The sum of what is said then is, that however widely extended might be the country of Moab, yet there would be no corner into which the Chaldeans would not penetrate, because they would nearly equal the eagles in swiftness. Hence he adds, They will extend their wings, not to cherish, as eagles spread their wings over their young ones; but by extension he means, that they would seize on all the land of Moab; so that hiding places would be sought in vain, because the Chaldeans would from one part to another take possession of every place, however remote the Moabites might think it to be, and however they might hope its distance would render it safe. He afterwards adds, —

Jeremiah 48:41

41. Kerioth is taken, and the strong holds are surprised, and the mighty men’s hearts in Moab at that day shall be as the heart of a woman in her pangs.

41. Captae sunt urbes (est hic etiam mutatio numeri, sed dura esset translatio ad verbum, ideo satis est sensum tenere; captae ergo sunt urbes, hoc est, unaquaeque urbs capta est, deinde,) arces (vel, propugnacula) comprehensa sunt (est iterum mutatio numeri,) et fuit cor virorum Moab in die illa tanquam cor mulieris quae angitur (vel, premitur anxietate.)

I have already reminded you, that the Prophet is not using too many words in this extended discourse, for it was necessary to confirm at large what all would have otherwise rejected. He then says, that the cities of Moab were taken, that strongholds were seized He mentions these things expressly, because the country of Moab thought that it was defended by cities and strongholds; and they thus thought, “Should the Chaldeans come and make an irruption, there are many cities who will oppose them; they will then have to spend much time in overcoming these obstacles. It may then so happen, that being broken down with fatigue they will return to their own country, and we shall recover what we may have lost.” With this confidence then the Moabites deceived themselves, when they looked on their well fortified cities and strongholds. For this reason the Prophet now says, Taken are the cities, and seized on are the strongholds

Note 23. The literal rendering of the verse is as follows, the nominative case to the two verbs being Moab, taken here as the country, — 41. Taken it is, — the cities; And the strongholds, — it is seized: And become shall the heart of the valiants of Moab, In that day, like the heart of a woman in distress. In our language it would be, “as to its cities,” and, “as to its strongholds.” — Ed.

There was another thing of which the Moabites boasted, that they possessed military valor; and yet they had not of late made a trial of their strength, as they had been indulging themselves in sloth and pleasures. But as they had formerly performed deeds worthy of being remembered, they despised, as I have said, their enemies, arrogating to themselves the credit of great valor. The Prophet, on the other hand, declares that their courage would vanish away: The heart, he says, of the men of Moab shall become effeminate in that day, softer than the heart of a woman, when oppressed with evils. It might have appeared a complete comparison, when he said that the men of Moab would be soft and effeminate; but he wished to express something more, and hence he added, that they would become softer than women when in great trouble. And by these words he intimates, that it is in God’s power to melt the hearts of men, and to break down their fierceness, so that they who were like lions are made like does. And this ought to be carefully noticed; because courage is not only a special gift, but it is also necessary that God should daily and constantly strengthen those whom he has once made brave; otherwise they who are courageous above others will soon lose their valor. It follows, —

Jeremiah 48:42

42. And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.

42. Et contritus est (perditus, excisus) Moab, ut non sit populus; quia adversus Jehovam sese extulit (magnificatus est., ad verbum.)

He repeats what we have before observed, that the calamity of Moab would be a just reward for his pride and indeed his sacrilege. The Prophet then says that though God’s vengeance might seem extremely grievous, yet it was most just, because the Moabites had not only been cruel against their neighbors, but also reproachful against God. Here, then, he condemns them first for cruelty, and then for their impious pride, because they exalted themselves against God

But we must bear in mind the reason noticed before; for the Moabites did not openly boast that they were equal or superior to God, but when they raised their crests against God’s people, they became contumelious against God himself, who had promised to be the protector and the Father of his people. As then the Moabites thus despised the protection and promise of God, they are here justly condemned by the Prophet, that they exalted themselves against God And this ought to be carefully noticed, so that we may not do any wrong to the godly, for God will at length show that he is injured in their persons. And then also no common consolation may be hence derived, that all who molest us are carrying on war against God, and that all who injure us act sacrilegiously towards him. For the Prophet has before explained how the Moabites gloried against God, even because they regarded the children of Israel with derision. It follows, —

Jeremiah 48:43-44

43. Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.

43. Terror et fovea et laqueus super to, habitator Moab, dicit Jehova.

44. He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.

44. Qui fugerit a facie terroris incidet in foveam; et qui ascenderit e fovea laqueo capietur; quoniam adducam super eam, super Moab, annum visitationis ipsorum, dicit Jehova.

By these words the Prophet skews, that though the Moabites should adopt many means of escape, yet they should be taken, for God’s hand would everywhere entrap them. He mentions terror first, then the pit, and thirdly, the snare, that is, “Thou wilt be so frightened that terror will compel thee to flee; but when thou fleest, pits will be in the way into which thou wilt fall: but if thou wilt rise from the pit, snares will surround thee, and thou wilt be taken.” We then see that by these similitudes nothing else is meant but God’s judgment, which impended over the Moabites, so that it could by no means be averted by them; for no ways could be found out by which they could escape, because fear would force them to flee, and would, as it is usually the case, deprive them of mind and thought, and thus they would be driven here and there, and could not move from any place without meeting with a pit, and, as it has been said, after the pit there would be the snare.

Note 24. There is a striking alliteration in these words, fear, pit, snare — peched, pechet, pech. — Ed.

Now all this has not been expressed without reason, because we know with how many flatteries men are wont to delude themselves when God summons them to judgment; for they immediately look around here and there, and promise themselves impunity, and then they hope for light punishment, as though they were at peace with God. But the unbelieving harden themselves, as Isaiah says, as though they had made a covenant with death and a compact with hell. (Isaiah 28:15.) As, then, the wicked set up security in opposition to God, the Prophet here shews that there are many ways in his hand, by which he can take the fugitives, and those who seem to think that they can escape through their own astuteness; and hence he said, He who flees from terror, that is, from present danger, shall fall into the pit, that is, when the Moabites shall now think themselves secure, they shall meet with new dangers, and new deaths will surround them.

But we must notice what is added at the end of the verse, Because I will bring on Moab the year of their visitation Here God sustains the minds of the godly, that they might not faint on account of long delay. As, then, the faithful might have been worn out with weariness while God prolonged the time as to the Moabites, the Prophet says, “Come at length shall the year of their visitation.” For as it has been stated elsewhere, by this mode of speaking God intimates that though he for a time passes by things and connives at them, he will at length show himself to be the judge of the world. We would have God ever to act in haste; and hence, when he exhorts us to patience, all our feelings rebel. This happens, because we do not consider that the fitness of times is determined by his will. Hence he speaks now of the year of visitation, as though he had said, “I may for a time appear to disregard human affairs and to neglect my own, while my people are cruelly oppressed by the wicked; but the time of visitation will come.” For by this word “visitation,” God means that there are changes, or, as they commonly say, revolutions, which are fixed and certain. We now then understand the design of God, when he says, that he would bring a visitation on the Moabites. It follows, —

Jeremiah 48:45

45. They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.

45. In umbra Hesbon steterunt a fortitudine (aut, violentia) fugientes; quia ignis egressus est ex Hesbon, et flamma e medio Sion, et vorabit angulum Moab, et extremitatem et verticem filiorum tumultus.

He confirms what is said in the last verse, that the Moabites would in vain resort to their strongest cities, even Heshbon and Sihon; because a flame would thence break forth, which would consume the whole land. We hence see that God took away from the Moabites all their vain confidences, and showed that no defences could stand against his power, when once he rose up for judgment.

The fleers, he says, shall stand under the shadow of Heshbon, thinking that there would be a safe refuge in that city, and in others. But the particle כי, ki, seems not to me to be here causal, but rather an affirmative, or even an adversative; but, or surely a fire has gone forth from Heshbon, and a flame from Sihon The Prophet, I doubt not, borrowed these words from Moses, for he says in Numbers 21:28, that a fire had gone forth from Heshbon; and there the expression is given as an old proverb. There is no doubt but that enemies had triumphed over that city when it was taken; for that whole song spoken by Moses is ironical, and in saying that fire had gone forth, he referred to their counsels, for they thought that city sufficiently strong against enemies. Now the Prophet says, that what had been formerly said of Heshbon would be again fulfilled, that it would be, as it were, the beginning of the fire. The meaning then, as I think, is, that the Moabites indeed thought, that they would have a quiet and agreeable shadow under the protection of the city Heshbon, and of the city Sihon; but what was to be? even that these two cities would become, as it were, the beginnings of the fire. How, or in what way? even because the probability is, that there those counsels were taken which provoked the Chaldeans. We indeed know that riches and power always produce haughtiness and false confidence in men; for in villages and small towns wars are not contrived; but the great cities gather the wood and kindle the fire; and the fire afterwards spreads and pervades the whole land.

Note 25. The word “strength” is here omitted. Calvin’s version is, “Under the shadow of Heshbon stood they who had fled from strength,” or violence, i.e., of their enemies. Some connect it with “stood,” the fugitives “stood for strength,” or, “without strength,” which, perhaps, is preferable: they stood under the shadow or protection of Heshbon, and obtained no help; so far was this from being the case, that from Heshbon would go forth fire, that is, “the spoiler,” or, destroyer, before often mentioned. Then כי would have its usual meaning, for, as giving a reason why the fugitives remained without strength or help, under the protection of Heshbon. — Ed

Note 26. Most give a different explanation of this fire, that it designated “the spoiler” that was to come on Moab. That fire has often this meaning is evident. See Judges 9:20. — Ed.

This, then, is what our Prophet means, when he says, that fire went forth from Heshbon, even contrary to the expectation of the people, for they thought that were all things to go to ruin, there yet would be safety for them in that city: go forth, he says, shall fire from the city Heshbon, and a flame from the midst of Sihon, and it shall consume the corner of Moab, and all his extremities; for by קרקר, kadkad, he means all parts. Extremity is elsewhere taken for a part; but he does not mean that fire would come to all parts or extreme corners, only as it were to touch them slightly: but he intimates that the whole land would be consumed by this fire; it would thus spread itself to its very extremities.

Note 27. The last clause is evidently a quotation from Numbers 24:17: it is not literally the same, but the meaning is so. It is “corner”’ here and not “corners,” as in Numbers; and the word there is קרקר, and not קדקד as here, only there are some copies which have the former word here. In that case, the passage would read thus, — And it shall devour the corner of Moab, And destroy the sons (or children) of tumult. שת in Numbers is probably for שאת, which means the same as the word here used, coming from the same root, and properly rendered “tumult.” This passage is omitted in the Sept.; the Vulg. renders קדקד, “verticem,” the crown or top of the head; but the Syr. and Targ. drop the metaphor, and render it “chiefs” or nobles. — Ed

But as I have already said, the Prophet alludes to that old saying mentioned by Moses, (Numbers 21:27, 28.) Further, there is no doubt but that Heshbon and Sihon were then in the possession of that nation; for they had taken away many cities from the Israelites, and thus the children of Israel had been reduced to narrower limits. At length the tribe of Judah alone remained after the overthrow of the kingdom of Israel. When they were driven into Chaldea, it was an easy thing for the Moabites to make that their own which belonged to no one. Besides, as they had helped the Chaldeans and betrayed that miserable people, and had thus acted perfidiously towards their brethren, a reward was given to them. But when at length they themselves dreaded the power of the Babylonian monarchy, they began to change their minds, and endeavored to obstruct the farther progress of the Chaldeans. Hence then a war was contemplated, and the occasion was given. He then speaks of Heshbon and Sihon as chief cities; and there is no doubt but that Sihon derived its name from a king who ruled there. For we know that there was a king bearing this name; but as he speaks here of a place, it is probable, that the king’s name was given to the city in order to commemorate it.

He at length adds, that this fire and flame would devour the top of the head of the sons of Saon, or tumult. But he calls the Moabites tumultuous, because they before made a great noise, and were dreaded by their neighbors. As then all their neighbors had been frightened, in a manner, by their voice alone, he calls them sons of tumult, or tumultuous men, from the effect produced. It follows —

Jeremiah 48:46

46. Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.

46. Vae tibi Moab! periit populus Chamos, quia tracti sunt (vel, rapti) filii tui in captivitatem, et filiae tuae in exilium.

Here the Prophet, as he comes to the end of his prophecy, suddenly exclaims, Woe to thee! as though he had said, that words failed him to express the grievousness of God’s vengeance. There is then more force in this single expression, than if he had at large described the miseries of that nation. He then adds, The people of Chemosh have perished The Prophet again intimates, that the Moabites vainly confided in their idol, Chemosh; they thought that there would be a sure safety to them from their god, who was, as they commonly say, a tutelar god. But the Prophet says, that their superstition would avail them nothing, for they and their idol would perish together. He exults over this fictitious god, that on the other hand he might extol the power of the only true God. For there is here an implied contrast between the God of Israel and Chemosh whom the Moabites worshipped.

He then adds, Thy sons and thy daughters shall be carried away into captivity The Prophet does not seem here to continue the same subject; for he had said before that ruin or destruction was coming on the Moabites, but he now mitigates that punishment, and speaks only of exile. But as captivity is like death, as it abolishes the name of a nation, he speaks correctly and suitably. And then we must observe, that God, for a time, so executed his vengeance on the Moabites, that he left them some hope as to the future, according to what follows in the last verse —

Jeremiah 48:47

47. Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.

47. Et reducam captivitatem Moab in fine dierum (hoc est, post longum tempus,) dicit Jehova. Hactenus judicium Moab.

Here, as we see, God gives place to his mercy, so that the Moabites should not wholly perish. At the same time, things which seem to be contrary agree together, even that destruction was nigh the people of Moab, and yet that some would remain alive, who would afterwards renew the name of the nation, as it was God’s purpose to restore the Moabites to their former state. These things, as I have said, seem inconsistent, and yet they may be easily reconciled; for it was God’s will so to destroy the Moabites, that those who died might not be without hope; and then, those who remained alive were not deemed to be among the living, but in exile they were like the dead. God, indeed, ever supported the godly with hope, even when they were driven into Babylon: but as to the Moabites, the living as well as the dead, had no hope. Why, then, was this promise given? not for the sake of the Moabites; but that the Jews might feel assured that God would at length be propitious to them; he promises pardon to the Moabites as it were accidentally, so to speak, and thus unavowedly stretches forth his hand to them, but with a design through this mercy to give to the Israelites a taste of his paternal favor. What remains we must reserve for the lecture tomorrow.