Jeremiah 48:47

Jer 48:47 Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far [is] the judgment of Moab.

Ver. 47. Yet will I bring again the captivity of Moab.] Laetiora demum annuntiat. But because this was never that we find fulfilled in the letter, therefore it was a presage of the calling of the Gentiles to an interest in Christ, and benefit by him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 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, Eze 16:53.” — Lowth. See also Calmet’s Dissertation upon the return of the Moabites, &c.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

48:47 The Lord would have mercy on Moab; he promised that the people would prosper at some time in the future.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, they shall be restored by the Messiah.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Gen 19:37; Exo 20:6; Psa 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.

The event of the prophecy as to Ammon preceded that as to Moab (see on Jer 49:3); and in Eze 21:26-28, the destruction of Ammon is subjoined to the deposition of Zedekiah.

Next: Jeremiah Chapter 49

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 47. Will I bring again the captivity of Moab in the latter days] I have already expressed doubts (see Jer 48:42) whether the Moabites were ever restored to their national distinction. The expressions in this chapter, relative to their total destruction as a people, are so strong and so frequent, that they leave little room for a limited interpretation. That many of them returned on the edict of Cyrus, by virtue of which the Jews were restored, I doubt not; but neither the Ammonites, Moabites, Philistines, nor even the Jews themselves, were ever restored to their national consequence. Perhaps the restoration spoken of here, which was to take place in the latter days, may mean the conversion of these people, in their existing remnants, to the faith of the Gospel. Several judicious interpreters are of this opinion. The Moabites were partially restored; but never, as far as I have been able to learn, to their national consequence. Their conversion to the Christian faith must be the main end designed by this prophecy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here, as we see, God gives place to his mercy, so that the Moabites should not wholly perish. At the same time, things which seem to be contrary agree together, even that destruction was nigh the people of Moab, and yet that some would remain alive, who would afterwards renew the name of the nation, as it was God’s purpose to restore the Moabites to their former state. These things, as I have said, seem inconsistent, and yet they may be easily reconciled; for it was God’s will so to destroy the Moabites, that those who died might not be without hope; and then, those who remained alive were not deemed to be among the living, but in exile they were like the dead. God, indeed, ever supported the godly with hope, even when they were driven into Babylon: but as to the Moabites, the living as well as the dead, had no hope. Why, then, was this promise given? not for the sake of the Moabites; but that the Jews might feel assured that God would at length be propitious to them; he promises pardon to the Moabites as it were accidentally, so to speak, and thus unavowedly stretches forth his hand to them, but with a design through this mercy to give to the Israelites a taste of his paternal favor. What remains we must reserve for the lecture tomorrow.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 (Jer_49:6) and Elam (Jer_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 Jer_51:64.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

47. bring again] See on Jer_46:26 for possible genuineness.

Thus far … Moab] an editor’s insertion.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Bring again the captivity - (Or, “restore the prosperity.”) A similar promise is given to Egypt, Ammon, and Elam Jer 46:26; Jer 49:6.

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Days. When they, Elam and the other Gentiles, shall be converted to the faith of Christ. We read of no other bringing back, (Worthington) though it might take place. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Some think this prophecy was fulfilled upon the return of the Jews out of Babylon, when the Jews inhabited the land of Moab, Zep 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, Jer 48:9, that the remnant of the Lord’s people should possess Moab; and, Jer 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

On the phraseology of this verse (omitted in the Septuagint), Jer_29:14 Jer_23:20, and on the brighter prospect held out for Moab, see the analogies given in note on Jer_46:26. Thus far is the judgment of Moab is clearly an editor"s note. (comp. Jer_51:64) "Judgment" as in ver. 21.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Bring again - It seems this is to be understood of a spiritual reduction of them, by calling them into the kingdom of the Messiah.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.