Jeremiah 48:17
Mourn for him, all you who surround him, everyone who knows his name; tell how the mighty scepter is shattered--the glorious staff!
Mourn for him
The Hebrew word for "mourn" is "סָפַד" (saphad), which conveys a deep, lamenting sorrow often expressed in public displays of grief. In the context of ancient Israel, mourning was a communal activity, reflecting the interconnectedness of society. This call to mourn indicates the gravity of Moab's downfall, urging those around to recognize the profound loss and devastation. It serves as a reminder of the consequences of pride and rebellion against God, encouraging believers to maintain humility and reliance on the Lord.

all you who surround him
This phrase suggests those in proximity to Moab, possibly neighboring nations or allies. The Hebrew root "סָבִיב" (saviv) implies encirclement or being in the vicinity. Historically, Moab was surrounded by various tribes and nations, and its downfall would have been a significant event affecting the entire region. This call to mourn is not just for Moab's immediate kin but for all who are impacted by its collapse, highlighting the interconnectedness of nations and the ripple effects of judgment.

all you who know his name
To "know his name" in Hebrew culture meant more than mere recognition; it implied an understanding of one's character and reputation. The name of Moab was known for its strength and pride, often in opposition to Israel. This phrase calls those familiar with Moab's past glory to acknowledge its current state of ruin. It serves as a sobering reminder of the fleeting nature of earthly power and the ultimate sovereignty of God over nations.

say, ‘How the mighty scepter is broken
The "mighty scepter" symbolizes authority and power. In ancient times, a scepter was a staff held by rulers as a sign of their dominion. The breaking of the scepter signifies the end of Moab's reign and influence. The Hebrew word "שֵׁבֶט" (shevet) for scepter also denotes a tribe or rod, emphasizing the comprehensive collapse of Moab's societal structure. This imagery serves as a powerful reminder of the futility of human power when it stands against God's will.

the glorious staff!’
The "glorious staff" further emphasizes the splendor and majesty once associated with Moab's leadership. The Hebrew word "מַטֶּה" (matteh) for staff can also mean branch or tribe, indicating the foundational support of a nation. The breaking of this staff signifies not only the loss of leadership but also the disintegration of the nation's identity and strength. This serves as a cautionary tale for believers to place their trust in God's eternal kingdom rather than transient earthly powers.

Persons / Places / Events
1. Moab
An ancient nation located east of the Dead Sea, often in conflict with Israel. Moab is the subject of God's judgment in this chapter.

2. Jeremiah
The prophet who conveyed God's messages of judgment and hope to the nations, including Moab.

3. The Neighbors of Moab
Surrounding nations and peoples who are called to mourn for Moab's downfall.

4. The Mighty Scepter
Symbolizes Moab's power and authority, which is now broken.

5. The Glorious Staff
Represents Moab's strength and leadership, now shattered.
Teaching Points
The Consequences of Pride
Moab's downfall serves as a warning against pride and self-reliance. Nations and individuals alike must recognize their dependence on God.

God's Sovereignty Over Nations
This passage reminds us that God is in control of all nations and their destinies. No power is beyond His reach.

The Call to Mourn
The surrounding nations are called to mourn for Moab, teaching us empathy and compassion even for those who face judgment.

The Fragility of Human Power
The broken scepter and staff symbolize the temporary nature of human authority and strength. True power and security are found in God alone.

The Role of Prophecy
Jeremiah's prophecy against Moab demonstrates the role of prophetic messages in calling nations to account and offering a chance for repentance.
Bible Study Questions
1. How does the downfall of Moab illustrate the biblical principle that pride comes before a fall? Can you identify other biblical examples of this principle?

2. In what ways does God's judgment on Moab reflect His sovereignty over all nations? How should this influence our view of current world events?

3. Why are the neighbors of Moab called to mourn for its destruction? How can we apply this call to mourn in our own lives when we witness others facing consequences?

4. What does the imagery of the broken scepter and staff teach us about the nature of human power and authority? How can this understanding impact our personal ambitions and leadership roles?

5. How can the prophetic messages in the Bible, such as Jeremiah's prophecy against Moab, guide us in our spiritual growth and understanding of God's character?
Connections to Other Scriptures
Isaiah 15-16
These chapters also pronounce judgment on Moab, providing a parallel account of Moab's downfall.

Psalm 60:8
This verse mentions Moab as a washbasin, symbolizing subjugation and judgment.

Ezekiel 25:8-11
Another prophecy against Moab, emphasizing God's sovereignty over nations.

Proverbs 16:18
Highlights the theme of pride leading to destruction, relevant to Moab's downfall.

Revelation 18:9-10
The lament over Babylon's fall echoes the mourning for Moab, illustrating the broader theme of divine judgment on prideful nations.
The Strong Staff and the Beautiful RodW. R. Williams.Jeremiah 48:17
People
Chemosh, Gamul, Jeremiah, Sihon, Zoar
Places
Arnon, Aroer, Beth-diblathaim, Bethel, Beth-gamul, Beth-meon, Bozrah, Dibon, Elealeh, Heshbon, Holon, Horonaim, Jahaz, Jahzah, Jazer, Kerioth, Kir-hareseth, Kiriathaim, Luhith, Madmen, Mephaath, Moab, Nebo, Nimrim, Sea of Jazer, Sibmah, Zoar
Topics
Beautiful, Beauty, Bemoan, Branch, Broken, Fame, Glorious, Grief, Mighty, Mourn, Rod, Round, Scepter, Signs, Splendor, Staff, Strength, Strong
Dictionary of Bible Themes
Jeremiah 48:17

     5513   sceptre
     5952   sorrow

Jeremiah 48:16-17

     5801   brokenness

Jeremiah 48:16-18

     5857   fame

Library
August 8. "Be Like the Dove" (Jer. Xlviii. 28).
"Be like the dove" (Jer. xlviii. 28). Harmless as a dove, is Christ's interpretation of the beautiful emblem. And so the Spirit of God is purity itself. He cannot dwell in an unclean heart. He cannot abide in the natural mind. It was said of the anointing of old, "On man's flesh it shall not be poured." The purity which the Holy Spirit brings is like the white and spotless little plant which grows up out of the heap of manure, or the black soil, without one grain of impurity adhering to its crystalline
Rev. A. B. Simpson—Days of Heaven Upon Earth

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed
Leo the Great—Writings of Leo the Great

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware
Lewis Bayly—The Practice of Piety

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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