Jeremiah Bible Notes Chapters 48-50

Jer. 48:1-47 Judgment on Moab (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
This lengthy oracle portrays the downfall of Moab, which apparently took place in 582 B.C. at the hands of the Babylonians. This chapter is filled with Moabite place names and vivid imagery. The destruction of their land would cause the Moabites to weep bitterly and flee in panic. In the past Moab had been relatively secure, like wine that had been allowed to settle in one jar. All that was about to change. Moab would be poured out of the jar. Moab's military might would be shattered, causing its pride and joy to be replaced by humiliation and lamentation. Its demise was inescapable. Its people and their chief god Chemosh would be carried into exile. A brief concluding statement promised Moab eventual restoration.

Jer. 48:1-47 Other prophets also spoke about Moab (see Is. 15,16; Ezek. 25:8-11; Amos 2:1-3; Zeph. 2:8-11). According to Josephus (Antiquities 10:8:7), this prophecy of Moab's destruction was fulfilled in the 23rd year of Nebuchadnezzar's reign.

Jer. 48:10-12 See section 5 of "TRUTH IN ACTION" at the end of Jeremiah.

Jer. 48:11 POURING WINE (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remaineth in him, and his scent is not changed."

It is customary to pour wine from one vessel to another to improve its quality. Chardin says: "They frequently pour wine from vessel to vessel in the East; for when they begin one, they are obliged immediately to empty it into smaller vessels, or into bottles, or it would grow sour." - HARMER'S Observations, vol. 2, p.155. Dr. Clarke, in a note on the same page, adds: "From the jars (says Dr. Russell, MS. note) in which the wine ferments it is drawn off into demyans, which contain perhaps twenty quart bottles, and from those into bottles for use; but as these bottles are generally not well washed, the wine is often sour. The more careful use pint bottles, or half-pint bottles, and cover the surface with a little sweet oil."

A similar allusion to the pouring of wine from the lees is made in Isaiah 25:6, where see the note. See also Zephaniah 1:12, where, as in this text, being "on the lees" is figuratively used to express a sinful rest. Jeremiah carries the figure of the text into the following verse, where, instead of "wanderers", many commentators render tsaim by the word "tilters". "I will send unto him tilters, who shall tilt him up". The act of pouring the wine off the lees from one vessel to another is thus represented.

Jer. 48:11-13 Moab is compared to a wine that has aged without the vessel being changed (see Is. 25:6). But the travelers (the approaching Babylonian army) will empty their vessels, and break their bottles. Chemosh: The god of Moab (see verses 7,46; Judges 11:24; I Kings 11:7,33; II Kings 23:13).

Jer. 48:26-27 Moab is humbled because of its attitude toward Israel; it will be ridiculed as Moab will become an object of scorn.

Jer. 48:37 Several signs of mourning are mentioned (see Is. 15:2,3).

Jer. 48:40,41 Just like 49:22, where it's applied to Edom.

Jer. 48:45 Fire and flame against Moab is mentioned first in Numbers 21:28.

Jer. 48:47 After a devastating punishment, GOD will have mercy and will bring the captives back to Moab in the end times. The mercy is probably due to the fact that Moab, like Ammon, was a descendant of Lot, Abraham's nephew (see Gen. 19:30-38). The precise moment of the fulfillment of this prophecy isn't clear.

Jer. 49:1-6 Judgment on Ammon (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
Ammon, another of the Trans-Jordanian states, would also experience judgment. The Ammonites were proud of their agricultural prosperity and wealth, but the LORD would bring disaster upon their land. They and their god Milcom (compare NIV "Molech") would go into exile. As in the case of Moab (compare 48:47), Ammon was promised eventual restoration.

Jer. 49:1-6 Other prophets also spoke about the children of Ammon. See Ezekiel 25:1-7; Amos 1:13-15; Zephaniah 2:8-11.

Jer. 49:1 Milcom (the Reina Valerie Bible has, "Why has Milcom dispossessed Gad?", whereas the KJV has, "Why, then, doth their king inherit Gad?"): The highest of the Ammonite gods (v.3; I Kings 11:5,33), also called Molech (I Kings 11:7).

Jer. 49:6 Ammon is promised restoration after the destruction. See the note for 48:47.

Jer. 49:7-22 Judgment on Edom (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
This oracle, which parallels the Book of Obadiah, threatens Edom with thorough and final destruction. Edom was proud of its wisdom and secure position. Since GOD's own people were not immune from punishment, then certainly the Edomites would not be spared. Like Sodom and Gomorrah, Edom would become a prime example of devastation and ruin. The LORD would come against them like a lion attacking a helpless flock of sheep.

Jer. 49:7-22 Other prophets also spoke about Edom. See Isaiah 21:11,12; Ezekiel 25:12-14; Amos 1:11,12; and the Obadiah 1-16.

Jer. 49:23-27 Judgment on Damascus (HBH) Damascus, an important city in Syria, would also experience judgment. Arpad and Hamath, two city-states located in northern Syria, are portrayed as being troubled over the news of the fall of Damascus. The strong warriors of Damascus would fall in the streets as the city went up in smoke.

Jer. 49:13 Bozrah and the "grape harvesters" (v.9) come from the same Hebrew root.

Jer. 49:12-16 Parallel passage to Obadiah 1-4.

Jer. 49:18 Repeated with minor variation in 50:40.

Jer. 49:19-21 Repeated with minor variation and applied again to Babylonia in 50:44-46.

Jer. 49:22 Similar to 48:40,41, where it's applied to Moab.

Jer. 49:23-27 Other prophets also spoke about Damascus (see Is. 17:1-3 and the note for Amos 1:3.

Jer. 49:23-27 Judgment on Damascus (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
Damascus, an important city in Syria, would also experience judgment. Arpad and Hamath, two city-states located in northern Syria, are portrayed as being troubled over the news of the fall of Damascus. The strong warriors of Damascus would fall in the streets as the city went up in smoke.

Jer. 49:26 This is repeated exactly (except for the name of GOD) in 50:30.

Jer. 49:28-33 Hazor: Region inhabited by Arabs; it shouldn't be confused with the city of the same name located north of the Sea of Galilee.

Jer. 49:31 That has neither gates nor bolts: Alludes to settlements in the open air, characteristic of the nomadic life.

Jer. 49:34-39 Judgment on Elam (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
The LORD would also judge the distant land of Elam, located east of Babylon. He would shatter Elam's military might and scatter its people among the nations. As in some of the preceding oracles, an encouraging word concludes the oracle (compare 46:26; 48:47; 49:6).

Jer. 49:34-39 Other prophets also spoke about Elam. See Isaiah 11:11; 21:2; 22:6; Ezekiel 32:34.

Jer. 49:39 The hope of future restoration is mentioned from Elam, just as it was in the case of Moab (48:47) and Ammon (49:6). About its fulfillment, see the note for 48:47.

Jer. 50:1-51:64 Judgment on Babylon (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
Though the LORD would use Babylon to punish many nations, He would eventually judge this mighty empire as well. In these two lengthy chapters Cabylon's downfall is described in detail.

A mighty nation from the north would capture Babylon. The Medo-Persians conquered the Babylonian empire in 539 B.C. (51:11,28). The Babylonians' idol-gods, the chief of which was Marduk, would be unable to rescue the city.

Babylon's demise would be good news for GOD's people. He had sent them into exile for their sins, but now they would be able to leave Babylon, return to Jerusalem, and enjoy a renewed covenantal relationship with GOD. Babylon's and Israel's relative positions would be reversed. Like the Assyrians before them, Babylon had mistreated and oppressed GOD's people. Now the time of reckoning had come. The LORD would overthrow Babylon and regather His scattered people to their land. He would restore Israel's blessings and forgive their sins.

Babylon's fall is vividly portrayed as dramatic calls to battle alternate with descriptions of the city's defeat. The LORD would vindicate His oppressed people before the arrogant Babylonians. Using the invincible northern army as His instrument, the LORD would destroy everything in which Babylon took pride - its civil and religious leaders, warriors, armaments, and wealth. The city would become like Sodom and Gomorrah. (As in Isaiah 13-14, the problem of harmonizing this portrayal of Babylon's fall with the Persian conquest of 539 B.C. is difficult. See comments there.) Again employing the imagery of a lion ravaging a flock of sheep (compare 50:44-45 with 49:19-20), the LORD declared that the judgment of Babylon would demonstrate He was a GOD without equal.

The description of Babylon's fall continues in chapter 51. Once more the LORD's vengeance is a major theme. He would vindicate His people before their oppressor, demonstrating His sovereignty over the affairs of individuals and nations. The LORD is the Creator of the universe, who is infinitely superior to the idol gods.

The Babylonians would be unable to stand before the northern army raised up by the LORD. Babylon would be trampled like a threshing floor at harvest time and be reduced to ruins. In response to His people's prayer for revenge, the LORD announced that the Babylonians would reel like drunkards and be slaughtered like sheep. He would humiliate Babylon and its idols, just as the Babylonians had shamed the LORD's people and dwelling place. Before the LORD's retributive judgment all the wisdom, pomp, and might of Babylon would prove futile.

Having recorded his prophecy against Babylon on a scroll, Jeremiah commissioned Seraiah, an officer of King Zedekiah, who was about to travel to Babylon, to proclaim the message when he arrived there. He instructed Seraiah to offer a brief prayer and to drop the scroll into the Euphrates River as an illustration of Babylon's eventual downfall.

Jer. 50:1-51:64 The other prophet who spoke against Babylonia was Isaiah (Is. 13:1-14:23; 21:1-9; 47:1-15; 48:14). In this extensive oracle, Jeremiah proclaims the judgment against Babylon and the restoration of exiled Israel.

Jer. 50:2 The first of three callings to mobilize the people against Babylonia (see 50:29; 51:27). Merodach (or Marduk): Highest of the Babylonian gods; Bel: Little (or son of; the Spanish word used here is pequeno) Marduk. The Hebrew term translated as her sculptures (KJV-idols) literally means "small balls of dung", a derogatory way of referring to the neighboring nations' idols, especially preferred by Ezekiel, who used it forty times. See the notes for Zephaniah 2:4-15 and Obadiah 15.

Jer. 50:2 BEL (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces."

Bel was the principal god of the Babylonians, and the third in rank among the Assyrians. The name is generally supposed to be the Chaldaic form of Baal, though this is disputed by some. For an account of Baal-worship see note on Numbers 22:41. In addition to what is there stated, we may remark that the sacrifices offered to Bel consisted of adult cattle and their sucklings, together with incense. The horned cap, so frequently observed in Assyrian monuments, is supposed to have been the symbol of this god. Bel is also mentioned in Isaiah 46:1 and Jeremiah 41:44.
The origin and meaning of the name Merodach are doubtful. Instead of being a separate deity from Bel, he is supposed to be identical; the name being originally a descriptive epithet of Bel, which gradually became recognized as one of the names of that deity. On the monuments he is known as Bel Merodach. "Nebuchadnezzar calls him 'the king of the heavens and the earth,' 'the great lord,' 'the senior of the gods,' 'the most ancient,' 'the supporter of sovereignty,' 'the layer up of treasures,' etc., and ascribes to him all his glory and successes.' - RAWLINSON'S Five Great Monarchies, vol. 1, p.135.

Jer. 50:4-7 A message of hope in favor of the return and restoration of Israel and Judah inserted in the oracle against Babylonia. See also verses 33,34; 51:5-10; and the note for 30:1-33:26.

Jer. 50:15 SIGN OF SUBMISSION (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"She hath given her hand, her foundations are fallen, her walls are thrown down."

This is a beautiful Orientalism denoting submission, and probably has some relation to the custom of giving the hand in pledge of a covenant. See note on Proverbs 11:21. There are several texts where the expression is used: "We have given the hand to the Egyptians, and to the Assyrians to be satisfied with bread." (Lamentations 5:6). When Hezekiah sent throughout all Israel and Judah his proclamation for a passover, he said to the people, among other things, "yield yourselves to the LORD." (II Chron. 30:8). This is literally, "give the hand to Jehovah". At the beginning of Solomon's reign it is said: "And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king" (I Chron. 29:24). This is literally, "gave the hand under Solomon".

This identical form is said by Roberts to be used in India at the present time. When two have quarreled, and one makes acknowledgment, he is said to "put his hand under". The same is said when a rebellious son submits to his father. The expression is not altogether figurative. When one submits to a superior he stoops, and moves his hands to the ground, saying, "I submit, my lord." Hence the appropriateness of the language used.

Jer. 50:17-20 A second commentary about the restoration of Israel (see verses 4-7), which includes a pardon for the sins of the people.

Jer. 50:21 The prophets often use plays-on-words; two of them appear here. Merathaim ("Land of double rebellion"): A place south of Babylonia whose name comes from the Hebrew verb "to rebel". Pekod (punishment): Name of a tribe that comes from the Hebrew verb "to punish".

Jer. 50:29 A second calling against Babylonia. See the note for verse 2. Recompense her according to her work: An idea expressed in 25:14.

Jer. 50:33,34 Israel is assured that its redeemer is strong and will deliver His people. See the note for Ezekiel 34:23.

Jer. 50:35-37 The oracle of a sword against the Chaldeans; the reverse of their role in Ezekiel 21, where Babylonia is the sword.

Jer. 50:38-40 Babylonia will be as dry as a desert, and only savage animals will live there.

Jer. 50:41-46 Babylon, which was previously the feared enemy from the north, is now found under another danger that also comes from the north. Spoken, here, to the king of Babylon, verses 41-43 repeat 6:22-24 with minor variation, where they speak to the daughter of Zion. Verses 44-46, spoken to the Chaldeans, repeat 49:19-21, which speaks to Edom, with a little variation.