(32) O vine of Sibmah.--Here again we have an echo of Isaiah 16:9. Sibmah appears in Joshua 13:19 as assigned to the Reubenites, in the region east of Jordan. After that date it does not appear again till we find it in these prophetic notices. Jerome (Comm. in Isa. Jeremiah 5) names it as a strong city about half a mile from Heshbon, but its site has not been identified by modern travellers. It would appear from these notices to have been famous for vineyards that extended to Jazer. The city so named, identified with the modern Es Szir, had belonged to the Amorites (Numbers 21:32, there spelt Jaazer), and lay between Heshbon and Bashan, about fifteen miles north of the former city. It passed afterwards into the possession of the Gadites (Joshua 13:25; 2Samuel 24:5), and was evidently, when the two prophets wrote, in that of the Moabites. The phrase "weeping of Jazer" implies that it was to share in the desolation of Sibmah. The "sea of Jazer" (if the text is right, the LXX. giving "city") must have been some inland lake or pond, which has not since been identified. The "sea" of the parallel passage of Isaiah 16:8 is commonly interpreted of the Dead Sea. The "summer fruits" were the figs and pomegranates which were commonly cultivated together with the vine.

Verse 32. - Shortened from Isaiah 16:8, 9. With the weeping of Jaser; rather, more than the weeping of Jazer. This may mean either "more than I weep for Jazer" (which is favoured by the insertion of "for thee") or more than Jazer weeps" (for the devastated vineyards of Sibmah); comp. Isaiah, l.c. The site of Jazer is placed by Seetzen between Ramoth (Salt) and Heshbon, where some ruins called Sir are now found. "Sibmah," according to St. Jerome, was not more than half a mile from Heshbon. King Mesha is thought to refer to it under the form Seran, miswritten for Seban (Sebam - so the form should be read - is an Old Testament version of the name; see Numbers 32:3); see inscription on Moabite Stone, line 13. It appears to have been famous for its vineyards; and Seetzen tolls us that grapes and raisins of specially good quality are still carried from the neighbouring Salt to Jerusalem. Thy plants are gone over the sea; rather, thy shoots passed over the sea. The prophet here describes the extensive range of these vines. The northern limit of their culture was Jazer, its southern or western file further shore of "the sea," i.e. the Dead Sea. By a touch of poetic hyperbole the prophet traces the excellence of vines such as those of En-gedi (on the western bank of the Dead Sea) to a Moabitish origin. The reference to the sea of Jazer throws the whole passage into confusion. There is no lake or large pool at present to be found at Jazer, and the simplest explanation is that a scribe repeated the word "sea" by mistake. The true text will then be simply," they reached unto Jazer." The spoiler. Isaiah 16:9 has the more picturesque expression, "the shouting," i.e. the wild battlecry.

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.O vine of Sibmah, I will weep for thee with the weeping of Jazer,.... Sibmah was a city in the land of Moab abounding with vines, but now should be destroyed; and Jazer another city in the same country, which was destroyed before the other; and therefore its destruction should be lamented and wept over, as that had been: or "from", or "after the weeping of Jazer" (h); when that is over, or from thence will I go in course as the desolation proceeds, to weep for Sibmah: or I will weep for that "more than the weeping of Jazer" (i); make a greater lamentation for it than for Jazer; or, as some, than Isaiah made for Jazer; of which see Isaiah 16:9;

thy plants are gone over the sea; the Dead sea; meaning the inhabitants of Sibmah, the governors and common people, who were gone over sea into captivity, as it is generally understood:

they reach even to the sea of Jazer; a lake or confluence of water near to Jazer, called a sea; as it was usual with the Jews to call such seas; as the sea of Tiberias, and the like: this spread of the plants seems to refer to the multitudes of those that belonged to Sibmah, and the villages of it, which extended beyond the Dead sea, even to the sea of Jazer; but as fruitful as this vine was, and extensive as its branches were, they should come to destruction:

the spoiler is fallen upon thy summer fruits, and upon thy vintage: the king of Babylon, who came upon them with his army in the summer season, and at the time of their vintage, and devoured the fruits of their vines and fig trees, with which this country abounded; and so impoverished and ruined them. The Targum of the whole is,

"therefore as I have brought an army against Jazer, so I will bring slayers against Sibmah; they that carry them captive have waded; they have passed through the sea; they are come to the sea of Jazer; upon thy harvest, and upon thy vintage, the spoilers are fallen.''

(h) "a fletu", Pagninus, Montanus, Calvin, Schmidt. (i) "Supra fletum", Junius & Tremellius, Piscator, Gataker.