Exegetical and Hermeneutical Commentary of Jeremiah 48:7
For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity [with] his priests and his princes together.
7. in thy works and in thy treasures ] “works” perhaps meaning results of work, gains. This is suggested by the word “treasures” which follows. Cp. ch. Jer 20:5, where, however, the Hebrew (translated “gains”) is not the same. The LXX (and so the Vulg.) rightly read but one substantive (omitting “works”), and render, from what was doubtless the original form of the Heb., strongholds. “Works” is a later insertion referring to Chemosh. So Co. For “work” in the sense of an idol cp. Deu 4:28 and elsewhere. The exile of a people was considered to involve that of their deity. For Chemosh’s captivity cp. Isa 46:1 f., and for the latter part of the v., Amo 1:15.
Chemosh ] the object of Moab’s national worship (Num 21:29; 1Ki 11:7). If the god is powerless to prevent his own captivity, what chance is there for the people?.
Fuente: The Cambridge Bible for Schools and Colleges
Works – Possibly the products of labor. The versions render fortifications.
Chemosh – As the national god of Moab Num 21:29, he represents the whole land; and his being led into captivity implies the total ruin of those under his protection. His name here spelled Chemish is repeated in Car-chemish, i. e., the fortress of Chemish.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Chemosh shall go forth into captivity] The grand national idol of the Moabites, Nu 21:29; Jdg 11:24. Ancient idolaters used to take their gods with them to the field of battle. This was probably in imitation of the Israelites, who took the ark with them in such cases.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whether by works in this place he meant their riches, got by the labour of their hands, or their idols, which often are called, by way of defamation, the works of their own hands, or their fortifications, is not much considerable; a confidence in creatures, opposed to a confidence in God, is doubtless the sin here intended, whatever the ground of it was, whether their idols, or riches, or fortified places.
Chemosh was their principal idol, as appears by Num 21:29; Jdg 11:24; 1Ki 11:7,33; 2Ki 23:13. God showeth them the vanity of this idolatry, by telling them that this idol should go into captivity, and be so far from being able to protect them, that he should not be able to protect himself or his own priests, or the princes that favoured him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. thy worksnamely,fortifications built by thy work. Moab was famous for its fortresses(Jer 48:18). The antithesis isto Jer 48:6, “Be . . . inthe wilderness,” where there are no fortified cities.
thou . . . alsolikethe rest of the surrounding peoples, Judah, c.
Chemoshthe tutelarygod of Moab (Num 21:29 Jdg 11:24;1Ki 11:7; 2Ki 23:13).When a people were vanquished, their gods also were taken away by thevictors (Jer 43:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For because thou hast trusted in thy works,…. The strong works and fortifications they had made about their cities, and so thought themselves safe in them; which is the sense of the Septuagint and Vulgate Latin versions, and those that follow them. Kimchi and Ben Melech interpret it of their cattle and other possessions, as the word is rendered in 1Sa 25:2; which they observe. It may very well be understood of their idols, the works of their hands, in which they placed their confidence; and therefore their chief God after mentioned is threatened to be taken and carried away:
and in thy treasures: their gold and silver, and other riches they had heaped together:
thou shalt be taken: some particular city seems to be meant, the city Moab, or Ar of Moab, Jer 48:4; or Horonaim, Jer 48:5;
and Chemosh shall go forth in captivity, [with] his priests and his princes together; this was the god of the Ammonites, Jud 11:24; and of the Moabites, 1Ki 11:7; hence the Moabites are called the people of Chemosh, Nu 21:29; which Philo the Jew i explains thus; that is, thy people and power are found blind, and deprived of sight; and says that Chemosh is interpreted “as groping”, or feeling, which is the property of one that cannot see. “Mosh” in Hebrew signifies to grope or feel; and “caph” is a servile letter, and a note of similitude; and by another Jewish writer k Chemosh is called the god of the blind. Jerom l takes it to be the same idol with Baalpeor, thought by some the Priapus of the Heathens. Camus, the god of festivals and merriment, seems to have had his name from hence; very probably the sun was worshipped by the Moabites under this name, which may be so called from its swiftness; for the Arabic word , “camash”, signifies swift and hastening m; as the sun is to run its race. The Moabites put their trust in this their deity; and to let them see that he would be of no avail unto them, in this time of their distress, he himself should be taken away by the enemy out of his temple, for the sake of the gold or silver that was upon him, and with him the priests that attended his service; or his worshippers, as the Targum; and the princes of the nation that served him, and supported the worship of him, and defrayed the expenses of it.
i Allegor. l. 2. p. 104. k R. Iedaia Habadreshi, Bechinat Olam, c. 30. p. 184. l Comment in lsaiam, c. 15. 2. m Vid. Castell. Lex. Polyglott. col. 1749. & Gol. Lex. Arab. p. 2064.
Fuente: John Gill’s Exposition of the Entire Bible
Jeremiah assigns here the reason why God would take vengeance on the Moabites; but we shall hereafter see other reasons why God had been so much displeased with them. Let us then know that we are not here taught avowedly why God determined to lay waste and destroy the land of Moab; for there is here but one reason given, while there were others and greater ones, even because they had wantonly exulted over the miseries of the Jews, because they had conspired against them, because they had betrayed them, and lastly, because they had as it were carried on war with their God. But here Jeremiah briefly shews, that were there no other reasons, the Moabites deserved that God should pour forth his wrath on them even for this, because they trusted in their own works and treasures. By works some understand herds and flocks; and in this sense they are sometimes taken, and it is an exposition that may be admitted. We may however understand by “works” fortifications, especially as “treasures” are added. He then says, that the Moabites were such that it was just that God should be roused against them, because they were inebriated with false confidence in their own power, and because they had many treasures: they hence thought that they were impregnable.
The Prophet in the meantime intimates, that the Moabites greatly deceived themselves in thinking that they were safe against God’s hand, because they were strongly fortified, and because they had immense treasures laid up. Hence he says that all these things would avail nothing, for God would destroy the whole land.
Even thou, he says, shalt be taken There is no small emphasis in the particle גם, gam, even or also; for the Prophet expresses what would now take place; for the Moabites in vain trusted in their treasures and power, because God would notwithstanding destroy them, and his hand would penetrate into their fortresses. “God then shall find thee out equally the same, as though thou wert exposed to all dangers.” They who abound in warlike preparations, furnished with all kinds of defences, think themselves exempted from the common lot of men: hence he says, Even thou, equally the same with any village exposed to the will of enemies, even thou shalt be taken; and go forth shall Chemosh This was the tutelar God of the land, as it appears from the book of Judges and other places, and even from what Moses says, (Jud 11:25; 1Kg 11:7; Num 21:29.) As, then, the Moabites worshipped this idol, they thought themselves safe whatever evil might be at hand. The Prophet then derides this confidence. We have said before, that the ungodly in part set up their own earthly power in opposition to God, and in part imagined that they were aided by their idols. Hence the prophets exposed these two evils, as it appears also from the present passage: the Prophet had said, “Because thou trustest in thy fortresses and treasures, even thou shalt be taken;” and now he says, “Because thou thinkest Chemosh to be a sure and invincible defense, it shall be driven into exile and be kept captive.” This he said in reproach to the idol. He adds, its priests and its princes, even those princes, who seem to lie down safely under its shadow, they also shall be driven into exile.
Fuente: Calvin’s Complete Commentary
B. Urgent Exhortation Jer. 48:7-10
TRANSLATION
(7) Surely because you trusted in your works and in your treasures, you also shall be captured. Chemosh shall go out into captivity, his priests and his princes together. (8) And the destroyer shall come upon every city and no city shall escape. The valley shall perish and the plain shall be destroyed just as the LORD has said. (9) Give wings to Moab, for she must fly; and her cities shall become a desolation without inhabitant. (10) Cursed be the one who does the work of the LORD negligently; and cursed be the one who withholds his sword from blood.
COMMENTS
Knowing the destruction that awaits Moab Jeremiah urges the inhabitants of that nation to flee for their lives. Be like the heath[384] (desert shrub) in the wilderness (Jer. 48:6). Flight is necessary because the judgment of Moab is inevitable. Moab will fall because she has put her trust in her works (some translate strongholds) and in her treasures instead of the living God. Judged by this criteria many nations today would fall under the prophetic indictment. The Moabites should also flee because their national god Chemosh will not be able to save them. Indeed Chemosh will not even be able to prevent his own captivity: Chemosh shall go forth into captivity with his priests and his princes together (Jer. 48:7). The inhabitants of Moab shall flee because the destruction will touch every part of the land. No city shall escape. The Jordan valley which formed part of the boundary of Moab on the west shall perish. The plain or plateau, the Transjordanian highland which stretches from the Arnon north to Heshbon, shall also experience the devastation (Jer. 48:8). In order to escape the destroyer Moab will need wings and the prophet prays that she shall be provided with them (Jer. 48:9). While the prophet feels sympathy for Moab he realizes that the destruction of the Moabites is the work of the Lord which he has committed to human destroyers. A curse is pronounced upon the destroyer if he is negligent in performing the task which the Lord has given him (Jer. 48:10).
[384] The RSV follows the Septuagint version and renders wild ass. Others suggest the translation destitute man. In any case the thought is the same: Get out of the cities and take your chances in the uninhabited areas.
Fuente: College Press Bible Study Textbook Series
(7) Chemosh shall go forth into captivity.The name appears as that of the national deity of Moab in Num. 21:29, as worshipped also by the Ammonites in Jdg. 11:24. Solomon introduced and Josiah abolished his worship at Jerusalem (1Ki. 11:7; 2Ki. 23:13). He is identified by Jerome (Comm. on Isa. 15:2) with the Baal-peor of Num. 25:3. The name is prominent in the Moabite Inscription as that of the national deity, who subdues the people of his rival, Jehovah. The captivity of the idol implies, of course, that of the people The works in which Moab is said to have trusted are represented in the LXX. and Vulgate as fortresses, but the word is not used in this sense elsewhere, and it is more probable that the prophet represents Moab as relying on its past achievements and deeds of prowess. The last words of the verse are an echo of Amo. 1:15.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Because thou hast trusted in thy works By “works” the old Versions understood fortifications, and this meaning falls in well with what we know of the life of Moab, which was famous for its fortresses and strongholds. Chemosh was the national god of Moab. If he goes into captivity, so also his worshippers.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 48:7. Chemosh shall go forth into captivity It was customary for the heathens to carry the images of their gods with them to battle; and the capture of these deities was deemed a very great acquisition. The prophets frequently ridiculed this absurdity of the Gentiles. See ch. Jer 43:11-12 Jer 46:25 and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 48:7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity [with] his priests and his princes together.
Ver. 7. For because thou hast trusted in thy works. ] Thy creature confidence and thine idolatry have undone thee.
Chemosh shall go forth into captivlty.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
thou shalt also = thou too shalt.
Chemosh shall go forth into captivity. Reference to Pentateuch (Num 21:29). App-92. See App-54, and compare Jdg 11:24. 1Ki 11:7. 2Ki 23:13.
Fuente: Companion Bible Notes, Appendices and Graphics
trusted
(See Scofield “Psa 2:12”).
Fuente: Scofield Reference Bible Notes
because: Jer 9:23, Jer 13:25, Psa 40:4, Psa 49:6, Psa 49:7, Psa 52:7, Psa 62:8-10, Isa 59:4-6, Eze 28:2-5, Hos 10:13, 1Ti 6:17, Rev 18:7
Chemosh: Jer 48:13, Jer 48:46, Jer 43:12, Num 21:29, Jdg 11:24, 1Ki 11:7, 1Ki 11:33, Isa 46:1, Isa 46:2
his priests: Jer 49:3
Reciprocal: 1Sa 5:7 – upon Dagon our god 2Ki 23:13 – Chemosh Isa 16:12 – he shall Jer 48:35 – him that offereth Jer 49:4 – trusted Jer 51:18 – in the Amo 2:3 – General
Fuente: The Treasury of Scripture Knowledge
Jer 48:7. The feeling of security which the Moabites had was to be shattered and their helplessness was to become evident. Chemosh was one of the invisible gods of the land of Moab. the chief one that they wor-shiped. Idolaters relied on their gods for protection and help, but the prediction was against all their expectations.
Fuente: Combined Bible Commentary
Jer 48:7-10. Chemosh shall go, &c. Chemosh was the idol of the Moabites, Num 21:29. The valley also shall perish and the plain Those who live in the country, with their flocks and pastures, shall be involved in the same calamity with the inhabitants of the cities. Give wings to Moab, &c. It is not a common speed that can deliver him from that imminent danger which threatens him. Cursed be he, &c. God executes his judgments upon sinners by the ministry of men, and those oftentimes as great sinners as they who suffer by them. He had declared by Jeremiah his purpose of making the Chaldeans his instruments in punishing the Jews and the neighbouring countries: see Jer 25:9. And it is here signified, that they would expose themselves to the divine wrath and curse if they spared Moab, and did not execute judgment upon it effectually.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
48:7 For because thou hast trusted in thy {f} works and in thy treasures, thou also shalt be taken: and {g} Chemosh shall go forth into captivity [with] his priests and his princes together.
(f) That is, the idols which are the works your hands. Some read, in your possessions, for so the word may signify as in 1Sa 25:2 .
(g) Both your great idol and his maintainers will be led away captives so that they will then know that it is in vain to look for help at idols, Isa 15:2 .
Fuente: Geneva Bible Notes
The reason for Moab’s destruction was her self-confidence in her deeds and riches. Yet even she would undergo capture. Moab’s chief god, Chemosh, would go into captivity along with his priests and the princes of the nation. It was customary for conquerors to carry off images of the gods of the people they defeated (cf. Jer 49:3; Isa 46:1-2; Amo 5:26).