Because of the force - Rather, without force. Translate it: "The fugitives have stood, (i. e., halted) powerless in the shadow of Heshbon." As Heshbon was the capital of the Ammonites, the sense is that the defeated Moabites looked to Ammon for protection.

But afire ... - Not only will Ammon refuse aid to Moab, but her ruin is to come forth from Heshbon. To show this Jeremiah has recourse to the old triumphal poetry of the Mosaic age (marginal reference).

The corner - i. e., of the beard ..."the crown of the head." The fire of war consumes both far and near, both hair and beard, i. e., everything that it can singe and destroy.

The tumultuous ones - literally, "sons of the battle-shout," the brave Moabite warriors.

They that fled stood under the shadow of Heshbon - Heshbon being a fortified place, they who were worsted in the fight fled to it, and rallied under its walls; but, instead of safety, they found themselves disappointed, betrayed, and ruined. See Jeremiah 48:2 (note), and the note there.

But a fire shall come forth out of Heshbon - Jeremiah has borrowed this part of his discourse from an ancient poet quoted by Moses, Numbers 21:28 (note); where see the notes.

The crown of the head - The choicest persons of the whole nation.

They that fled stood under the shadow of Heshbon, because of the force,.... Heshbon was a strong city in the land of Moab, to which many of the Moabites betook themselves in this time of their calamity; thinking they should be sheltered, under the protection of it, from the fury of the Chaldean army; hither they fled, and here they stood, imagining they were safe, "because of the force"; because of the strength of the city of Heshbon, as Kimchi; or because of the force of their enemies, for fear of them, as Kimchi's father; or for want of strength, because they had no more strength to flee, and therefore stopped there, so Jarchi and Abarbinel: but the words should rather be rendered, "they that stood under the shadow of Heshbon"; thinking themselves safe, but now perceiving danger, "fled with strength" (r); or as swiftly as they could, and with all the strength they had, that they might, if possible, escape from thence:

for a fire (s) (for so it should be rendered, and not "but a fire")

shall come forth out of Heshbon, and a flame from the midst of Sihon; the same with Heshbon; so called from Sihon, an ancient king of it; the meaning is, that the Chaldeans should make themselves masters of Heshbon, this strong city, in which the Moabites trusted; and from thence should go out like a flame of fire, and spread themselves all over the country, and destroy it: what was formerly said of the Amorites, who took the land of Moab out of the hands of the king of it, and it became afterwards a proverbial expression, is here applied to the Chaldeans; see Numbers 21:26; so the Targum, by a flame of fire, understands warriors:

and shall devour the corner of Moab; the whole country, even to the borders of it. The Targum is,

"and shall slay the princes of Moab;''

so great men are sometimes called corners; see Zechariah 10:4;

and the crown of the head of the tumultuous ones; not of the common people that were tumultuous and riotous, but of the great ones, who swaggered and boasted, and made a noise about their strength and riches; but now should have their heads broke, and their pride and glory laid in the dust. So the Targum,

"and the nobles, the children of noise.''

(r) "ex virbus (soil. suis) erunt fugientes", Schmidt. (s) "quia ignis", V. L. Pagninus, Montanus, Cocceius, Schmidt.

Conclusion. - Jeremiah 48:45. "Under the shadow of Heshbon stand fugitives, powerless; for a fire goes out from Heshbon, and a flame from Sihon, and devours the region of Moab, and the crown of the head of the sons of tumult. Jeremiah 48:46. Woe unto thee, Moab! the people of Chemosh are perished! for thy sons are taken away into captivity, and thy daughters into captivity. Jeremiah 48:47. Yet will I turn the captivity of Moab at the end of the days, saith Jahveh. Thus far is the judgment of Moab."

From Heshbon issued the resolution to annihilate Moab (Jeremiah 48:2); to Heshbon the prophecy finally returns. "In the shadow of Heshbon stand fugitives, powerless' (מכּח, with מן privative), where, no doubt, they were seeking refuge; cf. Isaiah 30:2-3. The fugitives can only be Moabites. Here it is astonishing that they seek refuge in Heshbon, since the enemy comes from the north, and according to Jeremiah 48:2, it is in Heshbon that the resolution to destroy Moab was formed; and judging from Jeremiah 49:3, that city was then in the hands of the Ammonites. Hence Hitzig and Graf miss the connection. Hitzig thinks that the whole clause was inserted by a glosser, who imagined the town belonged to Moab, perhaps allowing himself to be misled in this by Numbers 21:27, "Come to Heshbon." Graf, on the other hand, is of opinion that the fugitives are seeking the protection of the Ammonites in Heshbon, but do not find it: hence he would take the כּי which follows in the adversative sense of "however" or "rather;" but this is against the use of the word, and cannot be allowed. The tenor of the words, "Fugitives stand under the shadow of Heshbon," does not require us to assume that people had fled to Heshbon out of the whole of Moab. Let us rather think of fugitives from the environs of Heshbon, who seek refuge in this fortified town, from the enemy advancing from the north, but who find themselves disappointed in their expectation, because from this city there bursts forth the fire of war which destroys Moab. The thought merely serves the purpose of attaching to it the utterances which follow regarding Moab; but from Jeremiah 48:43 and Jeremiah 48:44 alone, it is evident that escape will be impossible. In proof of this he mentions the flight to Heshbon, that he may have an opportunity of introducing a portion of the old triumphal songs of the Mosaic age, with which he wished to conclude his prophecy, Jeremiah 48:45 and Jeremiah 48:46. The fugitives stand powerless, i.e., exhausted and unable to flee any further, while Heshbon affords them no refuge. For there bursts forth from it the fire that is to destroy the whole of Moab. The words from "for a fire," etc., on to the end of Jeremiah 48:46, are a free imitation of some strophes out of an ancient song, in which poets of the Mosaic period celebrated the victory of Israel over Sihon the king of the Amorites, who had conquered the greater portion of Moab; but with this here is interwoven a passage from the utterances of Balaam the seer, regarding the fall of Moab, found in Numbers 24:17, viz., from ותּאכל to בּני שׁאון. These insertions are made for the purpose of showing that, through this judgment which is now coming upon Moab, not only those ancient sayings, but also the prophecy of Balaam, will find their full accomplishment. Just as in the time of Moses, so now also there again proceeds from Heshbon the fire of war which will consume Moab. The words, "for a fire has gone out from Heshbon," are a verbatim repetition of what we find in Numbers 21:28, with the single exception that אשׁ is here, as in Psalm 104:4, construed as masculine, and thus takes יצא instead of יצאה; but this change, of course, does not affect the meaning of the words. The next clause runs, in Numbers, l.c., להבה מקּרית סיחון, but here ולהבה מבּין; this change into מבּין is difficult to account for, so that J. D. Michaelis and Ewald would alter it into מבּית.

There is no need for refuting the assumption of Raschi and Ngelsbach, that Sihon stands for the city of Sihon; or the fancy of Morus and Hitzig, that an old glosser imagined Sihon was a town instead of a king. When we consider that the burning of Heshbon by the Israelites, celebrated in that ancient song, was brought on by Sihon the Amorite king, since the Israelites were not to make war on Moab, and only fought against Sihon, who had made Heshbon his residence, there can be no doubt that Jeremiah purposely changed מקּרית into מבּין סיחון, in order to show that Sihon was the originator of the fire which consumed Heshbon. By this latter expression Jeremiah seeks to intimate that, in Nebuchadnezzar and the Chaldean army, there will arise against the Moabites another Sihon, from whose legions will burst forth the flame that is to consume Moab. מבּין, "from between," is to be explained on the ground that Sion is not viewed as a single individual, but as the leader of martial hosts. This fire will "devour the region of Moab, and the crown of the head of the sons of tumult." These words have been taken by Jeremiah from Balaam's utterance regarding Moab, Numbers 24:17, and embodied in his address after some transformation. What Balaam announces regarding the ruler (Star and Sceptre) that is to arise out of Israel, viz., "he shall smite the region of Moab, and dash in pieces the sons of tumult," Jeremiah has transferred to the fire: accordingly, he has changed וּמחץ into ותּאכל, and וקרקר into וקדקד. Several commentators understand פאה as signifying the margin of the beard (Leviticus 19:27; Leviticus 21:5); but the mention of the crown of the head in the parallel member does not require this meaning, for פאה does not signify the corner of the beard, except when found in combination with ראשׁ or זקן. The singeing of the margin of the beard seems, in connection with the burning of the crown, too paltry and insignificant. As in the fundamental passage פּאתי signify the sides of Moab, so here פאה is the side of the body, and קדקד the head. בּני שׁאון, homines tumultuosi, are the Moabites with their imperious disposition; cf. Jeremiah 48:29.

They that fled stood under the shadow {z} of Heshbon because of the force: but {a} a fire shall come out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.

(z) They fled there thinking to have comfort from the Amorites.

(a) The Amorites had destroyed the Moabites in times past, and now because of their power the Moabites will seek them for help.

48:45 Heshbon - Heshbon was it seems a place of force. The crown - That is, the glory.

tumultuous...: Heb. children of noise

45. under . shadow of Heshbon-They thought that they would be safe in Heshbon.

because of the force-that is, "they that fled because of the force" of the enemy: they that fled from it. Glassius translates, "through want of strength." So the Hebrew particle is translated (Ps 109:24), "faileth of fatness," that is, "faileth through want of fatness"; also La 4:9.

but a fire, &c.-copied in part from Sihon's hymn of victory (Nu 21:27, 28). The old "proverb" shall hold good again. As in ancient times Sihon, king of the Amorites, issued forth from his city, Heshbon, as a devouring "flame" and consumed Moab, so now the Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Moab.

midst of Sihon-that is, the city of Sihon.

corner of Moab-that is, Moab from one corner to the other.

crown of . head-the most elevated points of Moab. Making some alterations, he here copies Balaam's prophecy (Nu 24:17). Margin there translates "princes" for corners; if so, "crown of . head" here refers to the nobles.

tumultuous ones-sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.

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.