For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests and his princes together.
Parallel Translations
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For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests and his princes together.
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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.
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For, because thou hast trusted in thy works and in thy treasures, thou also shalt be taken; and Chemosh shall go forth into captivity, his priests and his princes together.
Cross-references (20)
Passages linked to Jeremiah 48:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 21:29 Woe to you, Moab! You are undone, people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites.
- Psalms 52:7 “Behold, this is the man who didn’t make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.”
- Jeremiah 9:23 Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches.
- Jeremiah 49:3 “Wail, Heshbon, for Ai is laid waste! Cry, you daughters of Rabbah! Clothe yourself in sackcloth. Lament, and run back and forth among the fences; for Malcam will go into captivity, his priests and his princes together.
- 1 Kings 11:33 because that they have forsaken me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon. They have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my ordinances, as David his father did.
- Isaiah 46:1-2 Bel bows down. Nebo stoops. Their idols are carried by animals, and on the livestock. The things that you carried around are heavy loads, a burden for the weary. They stoop and they bow down together. They could not deliver the burden, but they have gone into captivity.
- Jeremiah 48:13 Moab will be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence.
- Jeremiah 48:46 Woe to you, O Moab! The people of Chemosh are undone; for your sons are taken away captive, and your daughters into captivity.
- Hosea 10:13 You have plowed wickedness. You have reaped iniquity. You have eaten the fruit of lies, for you trusted in your way, in the multitude of your mighty men.
- 1 Timothy 6:17 Charge those who are rich in this present world that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
- Judges 11:24 Won’t you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we possess.
- 1 Kings 11:7 Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon.
- Psalms 40:4 Blessed is the man who makes Yahweh his trust, and doesn’t respect the proud, nor such as turn away to lies.
- Psalms 49:6-7 Those who trust in their wealth, and boast in the multitude of their riches— none of them can by any means redeem his brother, nor give God a ransom for him.
- Psalms 62:8-10 Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us. Surely men of low degree are just a breath, and men of high degree are a lie. In the balances they will go up. They are together lighter than a breath. Don’t trust in oppression. Don’t become vain in robbery. If riches increase, don’t set your heart on them.
- Isaiah 59:4-6 No one sues in righteousness, and no one pleads in truth. They trust in vanity, and speak lies. They conceive mischief, and give birth to iniquity. They hatch adders’ eggs, and weave the spider’s web. He who eats of their eggs dies; and that which is crushed breaks out into a viper. Their webs won’t become garments. They won’t cover themselves with their works. Their works are works of iniquity, and acts of violence are in their hands.
- Jeremiah 13:25 This is your lot, the portion measured to you from me,” says Yahweh, “because you have forgotten me, and trusted in falsehood.”
- Jeremiah 43:12 I will kindle a fire in the houses of the gods of Egypt. He will burn them, and carry them away captive. He will array himself with the land of Egypt, as a shepherd puts on his garment; and he will go out from there in peace.
- Ezekiel 28:2-5 “Son of man, tell the prince of Tyre, ‘The Lord Yahweh says: “Because your heart is lifted up, and you have said, ‘I am a god, I sit in the seat of God, in the middle of the seas;’ yet you are man, and not God, though you set your heart as the heart of God— behold, you are wiser than Daniel; there is no secret that is hidden from you; by your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your treasures; by your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—”
- Revelation 18:7 However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, ‘I sit a queen, and am no widow, and will in no way see mourning.’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain Jeremiah assigns here the reason why God would take…
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.
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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, (Judges 11:25; 1 Kings 11:7, 33; Numbers 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.
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.
Geneva Bible translators 1599 · Public Domain That is, the idols which are the works of…
That is, the idols which are the works of thine hands. Some read, in thy possessions, for so the word may signify, as 1 Sam. 25:2.
Both thy great idol and his maintainers shall be led away captives, so that they shall then know that it is in vain to look for help at idols, Isa. 15:2.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 48:7 For because thou hast trusted in thy…
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.
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Chemosh shall go forth into captivlty.] Chemosh - unde Kωμος - was the Moabites’ god, and is thought to be the same with Bacchus or Priapus. He is here called Chemosh by way of contempt.
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.
Matthew Poole 1685 · Public Domain Whether by works in this place he meant their…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For because thou hast trusted in thy works,.... The…
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 Sa1 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:
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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, Jdg 11:24; and of the Moabites, Kg1 11:7; hence the Moabites are called the people of Chemosh, Num 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Trusted - In thy idols. Chemosh - Chemosh was…
Trusted - In thy idols. Chemosh - Chemosh was their principal idol.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Chemosh shall go forth into captivity] The…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 48:7-10. Chemosh shall go, &c. — Chemosh was…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Works - Possibly the products of labor. The versions…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Bulwarks. Hebrew, "works," or possessions of corn, cattle, &c.…
Bulwarks. Hebrew, "works," or possessions of corn, cattle, &c. (Calmet) --- Chamos, the idol of the Moabites. (Challoner) --- He was esteemed the king of the country, as the devil is the ape of God. The prophets often deride the imbecility of these idols, chap. xliii., and xi. The chief idol of Moab shall fall, to shew the vanity of trusting in idols. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain thy works--namely, fortifications built by thy work. Moab was…
thy works--namely, fortifications built by thy work. Moab was famous for its fortresses (Jer 48:18). The antithesis is to Jer 48:6, "Be . . . in the wilderness," where there are no fortified cities.
thou . . . also--like the rest of the surrounding peoples, Judah, &c.
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Chemosh--the tutelary god of Moab (Num 21:29; Jdg 11:24; Kg1 11:7; Kg2 23:13). When a people were vanquished, their gods also were taken away by the victors (Jer 43:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. Because thou hast trusted in thy works —…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. in thy works and in thy treasures] “works”…
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?.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Chemosh shall go forth into captivity.—The name appears…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain In thy works; i.e. either "in thy evil deeds"…
In thy works; i.e. either "in thy evil deeds" (comp. Isa_28:15) or "in thy idols" (frequently called "the work of men"s hands," e.g. Deu_4:28, and sometimes simply "works". (e.g. Isa_41:29 Isa_57:12; comp. Isa_40:31) Chemoah. In Num_21:29 Moab is called "people of Chemosh," the patron-god being the king and lord of his people. In accordance with the strictly localizing theory of the nature of deity, current among primitive nations, Chemosh is said to go into captivity together with his worshippers. (comp. Jer_49:3 Amo_1:15) This helps us to understand the idolatry into which the Jews fell during the; (Isa_42:17) they imagined that Jehovah himself was "in captivity," and restrained from putting forth his power on behalf of his worshippers. The text reading is not Chemosh, but Chemish; the latter form does not occur elsewhere, but has been thought to illustrate the name of the Hittite city Carchemish (the Hittites or their predecessors may have been worshippers of this deity), i.e. "castle of Chemosh.
The dangers of riches.
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Riches are not evil things in themselves. The gifts of God in nature, or the fruits of man"s industry, they are valuable just because they have in them some serviceableness for human wants. Money is not the root of all evil, but the love of it. (1Ti_6:10) It is they who trust in riches who find it impossible to enter into the kingdom of God. (Mar_10:24) But riches are snares, and the possessor of them had need beware of the dangers they necessarily bring. When the servant becomes a god the degraded worshipper is on the road to ruin. Let us consider some of the dangers of riches.
I A DANGER OF DELUSIVE TRUST. The wealthy man is likely to think his riches will do more for him than it is in their power to do. He finds that money brings a number and variety of comforts and helps him out of many a difficulty. He is in danger of looking upon it as omnipotent. But money will not buy the choicest blessings. It will not purchase friends, nor peace of mind, nor spiritual blessedness here, nor the heavenly inheritance hereafter. To trust to riches for these things is to miss them. Yet they are the truest treasures. The poor man who seeks them aright, not being allured by the rich man"s peculiar temptations, may step in first; and so Dives may come to envy Lazarus.
II A DANGER OF WORLDLINESS. Rich Moab lives at her ease (ver. 11). A wealthy man is tempted to be satisfied with his possessions. The earth is very fair to him. Possibly he is in the land of the lotus eaters, "where it is always afternoon." He is thus in danger of caring only for this world, and making no provision for the better world. For he may value his earthly jewels so much as not to care to search after the pearl of great price, or to be unwilling to make any sacrifice in order to purchase it. He tends to become so engrossed with material things as to lose all appetite for and all perception of spiritual things. His treasure is on earth, and his heart is there also. Thus he loses the solid, lasting possessions of eternity while grasping at the shadowy treasures of time.
III A DANGER OF PRIDE. Rich Moab is proud. The wealthy man is tempted to transfer his high estimation of his possessions to himself. Because he has much he is induced to think that he is much, and the world too often urges him to this mistake by its despicable sycophancy to mere money. When will people learn to value men by their characters and not by their purses? If pride has any valid excuse for existence, this must be found in the true nature of a man and his own personal excellences. Before God we are judged solely by what we are. Our possessions will only aggravate our guilt if they have been abused, for they will be regarded as talents to be accounted for, never as merits to secure us any reward. Therefore the pride of the rich man may be his ruin.
The consequence of a wrong confidence.
I THE CAPTURE WAS THEIR OWN FAULT. Not all capture is so. There may be a going into durance for conscience" sake; there may be the necessary surrender to superior strength; the captured one may be the victim for a time to the unscrupulous selfishness of others. We must be careful not to draw rash conclusions from suffering to sin; for therein we may be adding suffering to suffering. As a rule, when suffering comes from sin, the sufferer is not left without a witness in his own heart. But inasmuch as it is a whole people that is here suffering nationally, there needs to be a distinct mention of why they are suffering. We are also reminded how important it is to make the distinction between what comes through our own fault and what comes through other causes.
II WRONG OBJECTS OF TRUST ALWAYS INVOLVE SOME DISASTER, It is but the form that differs; the real, essential mischief is always there. God mentions here the best things a man can have outside of God himself. There is his own worth, that into which he puts his energy, skill, and experience; where also he profits by the work of those who have gone before him. There are also the pleasures of life, all that a man, in his best judgment, reckons to be best. Moab would reckon among its pleasures its men of war, its chosen young men, its accumulation of wealth. But all these things, solid and extensive as they look, give no guarantee of abiding security and prosperity. They may, by the very falsehood of appearances, become the ministers of ruin. The case is as if a plant should seek root in its own substance, as if a man should try to maintain physical life from his own body. And to trust other people is an even more precarious ground of support than we find in ourselves. For in ourselves there is at all events the element of self-interest to help us. No doubt, by the work and the pleasures here mentioned, there is a reference to the idol worshipped in Moab, which indeed is mentioned in the same verse. We can hardly understand the feeling ourselves, but great must have been the confidence of Moab in its god; and this, of course, amounted to nothing else than its own imagination of deity. Be we may be trusting in an apparent connection with God, in forms of religion, in works that look as if they were meant for God"s glory and for our good. But nothing is of any use as a ground of confidence unless it has a living connection with the Infinite and the Eternal. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 2:12").
trusted
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 48:7 The people of Moab bragged about their wealth…
48:7 The people of Moab bragged about their wealth and skill, but their most serious sin was devotion to a deity named Chemosh; this false god represented the magical power of reproduction, but it would become clear that Chemosh was powerless.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.