|Matthew Henry's Concise Commentary|
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.
Verse 31. - Based upon Isaiah 16:7. Therefore. Moab cannot escape the catastrophe, for his moral basis is utterly insecure. "Therefore," etc. Will I howl. It is at first sight strange that the prophet should speak thus sympathetically after the strong language in ver. 26. But the fact is that an inspired prophet has, as it were, a double personality. Sometimes his human feelings seem quite lost in the consciousness of his message; sometimes (and especially in Jeremiah) the natural, emotional life refuses to be thus restrained, and will have itself expressed. All Moab; i.e. Moab in all its districts, both north and south of the Amen, or, at any rate, the fugitive populations. Mine heart shall mourn. The Authorized Version effaces one of the points of difference between Jeremiah and his original. The former leaves the subject indefinite - one shall mourn. For the men of Kir-heres. Isaiah 16:7 has "for the raisin cakes of Kir-heres" (i.e. for the cakes of pressed grapes, for which Kir-heres was specially famous) - a much more expressive phrase. Jeremiah, or his scribe, has changed ashishe into anshe, and the Targum and Septuagint have adopted this weak reading in Isaiah, l.c.
Gill's Exposition of the Entire Bible
Therefore will I howl for Moab,.... The prophet, being as a man affected with the miseries of a people very wicked, and so deserving of them; though indeed by this he does not so much design to express the affections of his own heart, as to show what reason the Moabites would have to howl for the calamities of their country; for, as Kimchi observes, the prophet here speaks in the person of the people of Moab; see Isaiah 16:7;
and I will cry out for all Moab; the whole country of Moab, which should become desolate:
mine heart shall mourn for the men of Kirheres; the same with Kirhareseth, a city of Moab, Isaiah 16:7; whose foundations should be sapped, the city taken, and the men of it put to the sword, or caused to flee; and their case being deplorable, the prophet says his heart should mourn for them like a dove, as Kimchi and Jarchi observe; though it may be rendered, "he shall mourn" (g); that is, Moab; for the destruction of such a principal city, and the men of it. The Targum renders it,
"for the men of the city of their strength.''
(g) "gemet", Montanus.
Jamieson-Fausset-Brown Bible Commentary
31. I will cry … for … Moab—Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.
Kir-heres—Kir-hareseth, in Isa 16:7; see on Isa 16:7. It means "the city of potters," or else "the city of the sun" [Grotius]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Isa 16:7. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.
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