Jeremiah 48:47
Yet will I bring again the captivity of Moab in the latter days, said the LORD. Thus far is the judgment of Moab.
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(47) Yet will I bring again . . .—This intermingling of the hope of a far-off return is specially characteristic of these later chapters, as in the case of the Ammonites (Jeremiah 49:6) and Elam (Jeremiah 49:39).

Thus far is the judgment of Moab.—This is very probably originally a note made by editor or transcriber to indicate the close of one section and the beginning of another. A like conclusion meets us in Jeremiah 51:64.

Jeremiah 48:47. Yet will I bring again the captivity of Moab — “The Moabites were afterward restored to their country, as appears from Josephus, Antiq. lib. 13. c. 17. But these and similar promises of mercy after judgment are chiefly to be understood of the conversion of the Gentiles under the gospel, called the latter days in the prophets. The conversion of idolaters is expressed by returning from their captivity, Ezekiel 16:53.” — Lowth. See also Calmet’s Dissertation upon the return of the Moabites, &c. 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.Bring again the captivity - (Or, "restore the prosperity.") A similar promise is given to Egypt, Ammon, and Elam Jeremiah 46:26; Jeremiah 49:6.

Thus far ... Moab - An editorial note by the same hand as the last words of Jeremiah 51:64.

47. Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Ge 19:37; Ex 20:6; Ps 89:30-33). Compare as to Egypt, Jer 46:26; Ammon, Jer 49:6; Elam, Jer 49:39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended. Some think this prophecy was fulfilled upon the return of the Jews out of Babylon, when the Jews inhabited the land of Moab, Zephaniah 2:9; but this doth not seem to be the bringing again the captivity of Moab, but of Judah; besides, in that place it is said that Moab should be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt-pits, and a perpetual desolation. It is therefore rather to be understood of a spiritual reduction of them, by calling some of them under the kingdom of the Messiah, as the Jewish doctors themselves interpret it. Some think this a promise rather respecting the Jews than the Moabites; it is said, Jeremiah 48:9, that the remnant of the Lord’s people should possess Moab; and, Jeremiah 48:11, that all the isles of the heathen should worship God.

Thus far is the judgment of Moab: these last words are doubtless to be interpreted rather as a conclusion of this prophecy against Moab, than (as some would have it) as a limitation of the time how long this judgment on Moab should endure, as if thus far were as much as thus long. Yet will I bring again the captivity of Moab in the latter day, saith the Lord,.... Some think this is added, not so much for the sake of Moab as of the Jews, to assure them of their return from captivity, as had been promised them, since this would be the case even of Moab. It had a literal accomplishment under Cyrus, as is thought, when they were restored to their land; and certain it is they were a people in the times of Alexander, or King Jannaeus, who subdued them, as Josephus (t) relates: and it had a spiritual one in the times of the Messiah, in the conversion of some of these people, as very probably in the first times of the Gospel; so it will have in the latter day; see Isaiah 11:14. Kimchi interprets it of the days of the Messiah. For though that people are no more, yet there are a people which inhabit their country, who will, at least many of them, be converted, when the fulness of the Gentiles is brought in; and it is no unusual thing in Scripture for the present inhabitants of many countries to be called after those who formerly inhabited them, as the Turks are often called Assyrians;

thus far is the judgment of Moab; that is, either so long, unto the latter days, will the judgment of Moab continue. So the Targum,

"hitherto to execute vengeance of judgment on Moab;''

or rather, thus far is the prophecy concerning the destruction of Moab; this is the conclusion of it; here it ends, being a long one.

(t) Antiqu. l. 13. c. 13. sect 5.

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

(c) That is, they will be restored by the Messiah.

47. bring again] See on Jeremiah 46:26 for possible genuineness.

Thus far … Moab] an editor’s insertion.Verse 47. - On the phraseology of this verse (omitted in the Septuagint), see on Jeremiah 29:14; 23:20, and on the brighter prospect held out for Moab, see the analogies given in note on Jeremiah 46:26. Thus far is the judgment of Moab is clearly an editor's note (comp. Jeremiah 51:64). "Judgment" as in ver. 21.

No escape from destruction. - Jeremiah 48:39. "How it is broken! they howl. How hath Moab turned the back, for shame! And Moab becomes a laughing-stock and a terror to all his neighbours. Jeremiah 48:40. For thus saith Jahveh: Behold, he shall fly like the eagle, and spread his wings over Moab. Jeremiah 48:41. Kerioth is taken, and the strongholds are seized, and the heart of the heroes of Moab on that day become like the heart of a travailing woman. Jeremiah 48:42. And Moab is destroyed from being a people, because he hath boasted against Jahveh. Jeremiah 48:43. Fear, and a pit, and a snare, are against thee, O inhabitants of Moab, saith Jahveh. Jeremiah 48:44. He who flees from the fear shall fall into the pit, and he who goes up out of the pit shall be taken in the snare; for I will bring against it, against Moab, the year of their recompense, saith Jahveh."

The subject of חתּה in Jeremiah 48:39 is Moab viewed as a nation. הילילוּ might be imperative, but in this case we would be obliged to take בּושׁ also as an imperative (as Hitzig and Graf do). It is simpler to take both forms as perfects: "they howl...Moab turns the back, is ashamed" ( equals for shame). On היה לשׂחק, cf. Jeremiah 48:26. מחתּה, object of terror, as in Jeremiah 17:17. "All who are round about him," as in Jeremiah 48:17. "For (Jeremiah 48:40) the enemy rushes down upon Moab like an eagle, and seizes Kerioth and all his strongholds." The subject is left unnamed, as in Jeremiah 46:18, but it is Nebuchadnezzar. The figure of the eagle, darting down in flight on its prey, is founded on Deuteronomy 28:49 (on אל- for על, cf. Jeremiah 49:22). Kerioth, the capital, is taken (see on Jeremiah 48:24); so are the other strongholds or fastnesses of the country. The mere fact that קריּות has the article does not justify any one in taking it as an appellative, "the cities;" this appears from a comparison of Amos 2:2 with this verse. No plural of קריה occurs anywhere. Then the fear of death falls on the heroes of Moab like a woman in labour. מצרה, partic. Hiphil from צרר, uterum comprimens, is found only here and in Jeremiah 49:22, where the figure is repeated. Moab is annihilated, so that it is no longer a nation (cf. Jeremiah 48:2), because it has risen up in pride against the God of Israel; cf. Jeremiah 48:26. He who flees from one danger falls into the other. The play on the words פּחד, fear, horror, פּחת, pit, and פּח, spring-trap, as well as the mode in which it is carried out, is taken from Isaiah 24:17., - a prophecy of the judgment on the world; see a similar idea presented in Amos 5:19, but somewhat differently expressed. The Kethib הניס, perfect Hiphil, "he flees," is less suitable than the Qeri הנּס (after Isaiah). The last clause, "for I will bring," etc., is quite in Jeremiah's peculiar style; cf. Jeremiah 4:23; Jeremiah 23:12. אליה belongs to אל־מואב: the noun is anticipated by the pronoun, as frequently occurs; cf. Jeremiah 9:14; Jeremiah 41:3; Jeremiah 43:11.

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