Jeremiah 48:26
Make you him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.
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Jeremiah 48:26-27. Make ye him drunken — God’s judgments are often represented under the metaphor of a cup of intoxicating liquors: see note on Jeremiah 25:15. Moab also shall wallow in his vomit — The judgments which God sends upon him shall expose him to the scorn of his enemies; just as a drunken man is the object of men’s laughter and derision. For was not Israel a derision unto thee? — Didst not thou insult over the calamities of the Jews when they were carried away captive? Israel is here put for Judah. Was he found among thieves? — Though the sins of Israel were great in the sight of God, yet, as he had done no injury to the Moabites, there was no reason why they should use him with the same despite and contempt as if he had been a common thief and robber, whom all men think they have a right to abuse. For since thou spakest of him, thou skippedst for joy — This translation, Blaney observes, seems quite foreign to the purpose, and does not accord with the literal meaning of the Hebrew, מדי דברין בו תתנודד, which, he thinks, may be properly rendered, That thou shouldest insult him with all the power of thy words. The sense then of the sentence will be, “Didst thou find Israel among thieves, coming to rob thee of thy property, that thou shouldest think thyself entitled to break out into all manner of revilings against him? Compare Ezekiel 25:8; Zephaniah 2:8; Zephaniah 2:10. Lowth suggests another interpretation, which the words will very well bear, and which agrees with the Chaldee paraphrase, namely, For the words thou hast spoken against him, thou shalt be carried captive. To this purpose also the Vulgar Latin, propter verba tua quæ adversum ilium locutus es, captivus diceres.48:14-47. The destruction of Moab is further prophesied, to awaken them by national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it. In reading this long roll of threatenings, and mediating on the terror, it will be of more use to us to keep in view the power of God's anger and the terror of his judgments, and to have our hearts possessed with a holy awe of God and of his wrath, than to search into all the figures and expressions here used. Yet it is not perpetual destruction. The chapter ends with a promise of their return out of captivity in the latter days. Even with Moabites God will not contend for ever, nor be always wroth. The Jews refer it to the days of the Messiah; then the captives of the Gentiles, under the yoke of sin and Satan, shall be brought back by Divine grace, which shall make them free indeed.Make ye him drunken - With the wine-cup of God's fury, until terror deprive him of his senses. 26. drunken—(see on [980]Jer 13:12; Jer 25:17). Intoxicated with the cup of divine wrath, so as to be in helpless distraction.

magnified … against … Lord—boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing.

wallow in … vomit—following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement.

he also … derision—He in his disaster shall be an object of derision to us, as we in ours have been to him (Jer 48:27). Retribution in kind.

Make ye him drunken; either make ye him to stagger like a drunken man, (the cause being put for the effect,) or fill him with the intoxicating wine cup of God’s vengeance, with the effects of God’s wrath. For he magnified himself against the Lord; because of his pride, and exalting himself against the Lord, as if he had been stronger than he, and so ont of the reach of God’s power.

Moab also shall wallow in his vomit, and he also shall be in derision: as drunken men vomit, and stagger, and fall, and wallow in their vomit, so let the Moabites fall by the sword, wallow in their blood, and like drunken men be mocked at and had in derision by all those who see what their vaunts come to, and what vengeance they have pulled upon themselves. Make ye him drunken,.... Not with wine, but with the cup of divine wrath; with the vengeance of God; with sore judgments, afflictions, and calamities; give him his fill of them, till he is quite intoxicated with them, and has lost his senses, and is brought to madness and distraction, and reels, and staggers, and falls to the ground, like a drunken man; and his state and kingdom is quite ruined: this is said to the enemies of Moab, the king of Babylon and his army:

for he magnified himself against the Lord; made himself as great as he; yea, set himself above him; thought himself out of his reach; spoke proudly, haughtily, and contemptibly of him, and blasphemously against him, as if he could not deliver his people, or destroy his and their enemies. The Targum interprets it of the people of God, as in Zephaniah 2:10; paraphrasing the words thus;

"bring distress upon them, that they may be like to drunken men; for against the people of the Lord have they magnified themselves:''

Moab also shall wallow in his vomit; as drunken men do: or, he shall "clap", or "dash (a) his hand in his vomit": dash his hands and feet against the ground as he lies in his vomit, as persons in such a condition do: or shall wring his hands, and clap them together for sorrow, being sick, and in distress. Some render it, "he shall clap the hand at Moab in his vomit" (b); men shall laugh at him as he lies wallowing in it, or rejoice at his fall and ruin; but this is expressed in the next clause:

and he also shall be in derision; as drunken men are; he shall be derided by others, as others have been derided by him; now it will be his turn.

(a) "plaudat", Junius & Tremellius, Cocceius; "plaudet", Piscator; "complodat", Munster, Tigurine version, Schmidt; "allidet", Lyranus. (b) "Complodet manus super Moabum jacentem in vomitu suo", Gataker.

Make ye him {o} drunk: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.

(o) He willed the Chaldeans to lay afflictions enough on them till they are like drunken men that fall down to their shame and are derided by all.

26. Make ye him drunken] For the metaphor of drunkenness see on ch. Jeremiah 25:15.

he magnified himself against the Lord] He resisted Reuben in his occupation of the territory which the Lord had assigned him, but also in much more recent times. See e.g. 2 Kings 24:2.

wallow] or, splash into.

he also shall be in derision] just as he derided Israel.

26, 27. Probably post-Jeremianic.Verses 26-35. - And what is Moab's crime? At an earlier point the prophet said that it was the callousness produced by long prosperity (ver. 11); but here another sin is mentioned - Moab's haughty contempt of Jehovah. "For this it deserves that its contempt should be thrown back upon itself, by its being made, like a drunken man, the scorn of all" (Ewald). The figure is, no doubt, a coarse one, but not unnatural in the oratory (we must put aside inspiration, which leaves the forms of speech untouched) of a rude people like the Jews. It occurs not unfrequently elsewhere; see especially Isaiah 19:14; Habakkuk 2:15, 16; and, for milder examples of the figure, Jeremiah 13:13 and 25. Verse 26. - Make ye him drunken. The command is issued to the agents of the Divine wrath (comp. vers. 10, 21). He magnified himself against the Lord. Offences against Israel being also offences against Israel's God (see Jephthah's striking words in Judges 11:23, 24). Shall wallow; rather, shall fall heavily (literally, shall clap - a pregnant expression). In Jeremiah 48:18-25 is further described the downfall of this strong and glorious power. The inhabitants if Dibon are to come down from their glory and sit in misery; those of Aroer are to ask the fugitives what has happened, that they may learn that the whole table-land on to the Arnon has been taken by the enemy; and they are to howl over the calamity. The idea presented in Jeremiah 48:18 is an imitation of that in Isaiah 47:1, "Come down, O daughter of Babylon, sit in the dust;" but רדי is intensified by the addition of מכּבוד, and וּשׁבי על is changed into וּשׁבי בצּמא (the Kethib ישׁבי has evidently been written by mistake for וּשׁבי, the Qeri). צמא elsewhere means "thirst;" but "sit down in the thirst" would be too strange an expression; hence צמא must here have the meaning of צמא, Isaiah 44:3, "the thirsty arid land:" thus it remains a question whether we should point the word צמא, or take צמא as another form of צמא, as חלב sa ,צמא fo mro is of חלב, Ezekiel 23:19. There is no sufficient reason why Hitzig and Ewald should give the word a meaning foreign to it, from the Arabic or Syriac. Dibon lay about four miles north from the Arnon, at the foot of a mountain, in a very beautiful plain, where, under the name of Dibn, many traces of walls, and a well by the wayside, hewn out of the rock, are still to be found (Seetzen, i. S. 409f.). Hence it must have been well provided with water, even though we should be obliged to understand by "the water of Dimon" (Dibon), which Isaiah mentions (Isaiah 15:9), the river Arnon, which is about three miles off. The command to "sit down in an arid land" thus forms a suitable figure, representing the humiliation and devastation of Dibon. That the city was fortified, is evident from the mention of the fortifications in the last clause. ישׁבת , as in Jeremiah 46:19. Aroer was situated on the north bank of the Arnon (Mojeb), where its ruins still remain, under the old name Arג'ir (Burckhardt, p. 372). It was a frontier town, between the kingdom of Sihon (afterwards the territory of the Israelites) and the possession of the Moabites (Deuteronomy 2:36; Deuteronomy 3:12; Deuteronomy 4:48; Joshua 12:2; Joshua 13:9, Joshua 13:16). But after the Moabites had regained the northern portion of their original territory, it lay in the midst of the land. The fugitives here represented as passing by are endeavouring, by crossing the Arnon, to escape from the enemy advancing from the north, and subduing the country before them. נס ונמלטה means fugitives of every kind. The co-ordination of the same word or synonymous terms in the masc. and fem. serves to generalize the idea; see on Isaiah 3:1, and Ewald, 172, c. In נמלטה the tone is retracted through the influence of the distinctive accent; the form is participial. The question, "What has happened?" is answered in Jeremiah 48:20. כּי חתּה, "for ( equals certainly) it is broken down." The Kethib הלילי וּזעקי must not be changed. Moab is addressed: with הגּידוּ is introduced the summons, addressed to individuals, to proclaim at the Arnon the calamity that has befallen the country to the north of that river.
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