Chapter 16

Vers. 1. Send you a lamb to the ruler of the world, from the rock of the wilderness, to the mountain of the daughter Zion.

Here the Prophet insults over the Moabites, for that they knew not God while they had time; but boldly expected his punishing hand, till at length they were destroyed by it. In this place then there is a condemning of too late a repentance; when men cannot be brought to amendment by any admonitions whatever, but harden their faces against God. In a word, this kind of exhortation has place, when the disease is become incurable. Now we must diligently observe the words, because both Hebrews and Christians interpret this place amiss. Saint Jerome expounds it of Jesus Christ, because he descended from the Moabites, of whom Ruth came (Ruth 1:4; Matthew 1:5) and the most part of Christian expositors follow him. As if the Prophet should say; Lord, although so severe a judgment be prepared for the Moabites, yet you will not utterly destroy them. Why? Because they must send us the Lamb, which is the ruler of the world. But as this exposition has no ground, so needs it not to be refuted. As touching the Hebrews, they think this was spoken in regard that the Moabites, who seeing the Jews to have ill success, ceased to pay them the tribute which they ought: and Isaiah having prophesied the restoration of the Kingdom of Judah, they think that therewith he exhorts the Moabites to acknowledge their King. And so would have this a royal edict to correct their disobedience: as if he should say; Send the tribute which you owe. But we read not in any place that the Moabites were subject or tributaries to the Jews: neither is there so much as any probable conjecture of it. Whereas they allege the history of the Kings, they are mistaken: for it is there spoken to the king of Israel: Ahab and Samaria are there expressly named (2 Kings 3:5-6) and we know that the Samaritans bore a deadly hatred against the Jews. I content myself then in the first exposition which I have touched, as being the truest and most natural: because the Prophet's meaning is to condemn the Moabites for not repenting in time, and therefore should now seek reconciliation in vain; which before to their great utility they might easily have obtained.

Thus the word send, must be taken by way of deriding: as if he should say; You may now send, but look for no pardon, nor to get any benefit by it. For when the wicked are admonished, they proudly despise all exhortation: but when the rod is upon their back, then they fare like frantic men, running here and there, seeking help everywhere, trying all remedies, but without any fruit; for they profit no whit thereby. Isaiah then scorns at their obstinacy and rebellion, and shows there will be no time of repentance when the destruction shall come upon them, which they have justly deserved.

The Jews think that the Prophet speaks here of Hezekiah, but contrary to all reason: for there is no mention made here of any certain land, but rather of the whole world; whereof the Prophet speaks in general. This ought then to be referred to God himself. He calls that a lamb, which should be offered in sacrifice: for the nations professed to worship God when they offered their sacrifices. By the stone or rock of the wilderness, he means a city, which was esteemed the chiefest in Moab; although we may well affirm, that he meant to comprehend the whole country: and so a part should be taken for the whole. To the mountain: That is to say, to the true Temple of God, where the sacrifices were offered according as the Law commanded. This place is of excellent use against the obstinate, who reject all wholesome doctrine, proudly despising God, till his judgments take them in the neck.

Vers. 2. For it shall be as a bird that flies, and a nest forsaken: the daughter of Moab shall be at the fords of Arnon.

The Prophet now shows what he meant to say, by his former derision; to wit, that the Moabites must not think of sending sacrifices then, because they cannot otherwise save themselves, but by fleeing from their country. By the similitude of birds, he expresses the terror with which they being once struck, shall flee at the noise of a leaf. For he threatens the fearful and wearisome flight of the Moabites, who had abused their rest.

Vers. 3. Gather a counsel, execute judgment: make your shadow as the night in the midday: hide them that are chased out: betray not him that is fled.

He goes on with his speech. But if we will rightly understand this place, we must set the calamity with which the Moabites were extremely afflicted, before our eyes. Now he calls their wickedness to remembrance; to the end all might know how justly this calamity befell them. When they had all things at their desire, they overflowed in dissolutions, and rejected all reproofs: now being forsaken and left destitute of help, they mourn; seeking remedies, but find none. For thus God deals with the reprobates: he supplies their necessities, and puts all they can wish into their hands, to leave them without excuse. But after they have abused these blessings of God through their wicked lusts, and have turned all things to an ill end, he takes from them all means and helps, and then brings them to nothing. While the Moabites were in prosperity, they made no great reckoning of mercy and uprightness, although they might have ruled, and had a flourishing Kingdom without doing any man wrong: yet did they abuse it to establish their tyranny. Now then when they are deprived of all authority, banished, and fugitives; Isaiah in scorn, admonishes them to gather a counsel, and to execute justice, which before they had overturned by fraud and extortions. For Isaiah has an eye to the time when the Moabites were spoiled of all principality and power. And it seems this reproach is like to that which the Lord used to Adam, saying; Behold Adam is become as one of us (Genesis 3:22). For he is there scorned by a biting kind of speech, that not being content with the excellent graces he had received, he would needs be like God himself. So the Moabites being not contented with their ornaments and riches, vexed the poor Jews and Israelites after a barbarous manner; plundered and extorted from them, and imagined wicked devices against them.

Seeing then that they had abused the excellent gifts of God, he justly reproaches their fact. Which also pertains to all reprobates, who insolently exalt themselves when they prosper; and abusing the same, do offer hard measure to the faithful. For in as much as they pollute the things which God has consecrated to a right end, it is good reason they should be deprived of them, and suffer extreme want. We see daily examples hereof before our eyes. From where is it that those who are advanced to great places of honor, fall so violently, but because God avenges himself of their tyrannous government and wicked practices? The Lord also reproaches their shame, contempt, tears, and complaints: as when they cry out, Oh that I might return again to my goods! Oh that I were set in my first estate! But then alas repentance is too late.

Make your shadow.] The Moabites (as I have touched before) might have refreshed the Jews somewhat in their misery when the Assyrians vexed them. At the least, had there been any spark of humanity in them, they ought to have received the fugitives: but instead of doing this, they persecuted and wickedly offered violence to those which were oppressed too much already by the hands of others. Good reason it was then that the Moabites should have experience in their own persons of that cruelty which they had exercised towards others, that being chased from their dwellings, banished and wandering to and fro, they might find no succor nor shadow to hide and defend themselves from the heat. For why should they enjoy that comfort which they had unkindly refused to give to others?

He takes the mid-day here for extreme heat: and this similitude is often found in the scriptures, to wit, that the Lord was as a cloud at high noon, and as a pillar of fire by night (Exodus 13:21-22, Numbers 14:14, Deuteronomy 1:13) because he did it once in the wilderness. The Prophets retained these phrases of speech because they were then in use, although they recited not the history. Besides, when he says, hide them that are chased out, he speaks of the Jews, who being pursued and vexed by the Assyrians, were notwithstanding uncourteously treated by the Moabites, whose duty it was to have entertained and comforted poor fugitives, especially those who fled to them for succor. But since they chased them away, it was requisite that themselves should be chased and deprived of all help and succor. For just and equal is that sentence of the Lord, who commands that every one receive that measure which himself has measured (Deuteronomy 19:19-21, Matthew 7:2). Now the Prophet would have the Moabites to acknowledge their sins, to the end they might confess the punishment of their cruelties to be justly inflicted upon them. Although he rather respects the Jews, to teach them that God neglected not their miseries; but would afterwards let them see that he revenged all their wrongs.

Verse 4. Let my banished dwell with you: Moab be you their cover from the face of the destroyer: for the extortioner shall end, the destroyer shall be consumed, and the oppressor shall cease out of the land.

The Prophet speaks to the Moabites as if he humbly sued to them in the name of the common people; as if he should say, You are neighbors and of the same blood, I pray you receive and succor the oppressed. If you will not help us, yet at the least harm us not. He brings in [reconstructed: God] speaking, who is wont to put himself in the place of his people, as if he [reconstructed: took] upon him the person of a suppliant. It is very certain that the Moabites showed none of this kindness to the Jews: in fact they rather joined with their enemies to hurt them by all the means they could. This place is worthy our diligent observation, for God here shows the great care he has over his chosen, seeing he is as greatly moved with the wrongs done to them, as with those which are directly against his own Majesty. As in Zechariah he witnesses, that as often as his children are oppressed by any, they even touch the apple of his eye (Zechariah 2:8). He sees the tears and hears the groans of the afflicted which call upon him (Psalm 12:5, Psalm 38:9, Psalm 102:20). And however this always comes not to pass in our sight; yet will he show in due season that he has heard them. Let us then learn from here to be kind, and given to succor poor exiles: especially the faithful, banished from their country for the confession of the truth. For there is no service which God accepts, or allows better than this: as on the contrary, nothing is more displeasing or detestable in his sight, than cruelty and inhumanity. Therefore if we will feel any refreshing in our calamities, let us show ourselves loving and merciful, and not withdraw our help from those that have need. Blessed is he, says David, which judges wisely of the poor and needy, the Lord shall deliver him in the time of trouble (Psalm 41:1). Whereas on the contrary there shall be judgment merciless to him that shows no mercy (James 2:13). Now in that the Lord calls the Jews here his banished: although this might well be referred to the chastisement, as if he should say, they are indeed driven out of the land of Canaan according as they were often times threatened before: yet he therewith means, that they remain under his protection and safeguard, acknowledging them for his own, although they be chased and banished out of their country. For this calamity which the Jews endured, seemed a kind of rejection, but the Lord takes them still for his children, although he thus sharply corrected them.

Hence we may gather a singular consolation, to wit, that we are still of the number of God's children, however we may be smitten with hard and grievous plagues. The extortioner shall end. He now directs his speech to the Jews, and continues to comfort them as before, showing that when their enemies shall be cut off, they shall thereby be eased of all their miseries and calamities. Now however the Prophet spoke heretofore expressly to the Moabites, yet did he therewith direct his speech to the Jews also. But then he only threatened the Moabites as enemies: here, he more clearly promises comfort to his people; as if he should say, O Moab, you thought that my people were utterly undone, but I will subdue their enemies, and put an end to their afflictions: you shall perish, but my people shall in the end escape from the heavy burdens which oppress them. Unless any had rather say that there is a change of the time here: so as the particle Because, should signify until, and so reading the sentence all with a breath. But because this may seem constrained, I had rather retain the natural sense.

Vers. 5. And in mercy shall the throne be prepared, and he shall sit upon it in steadfastness in the tabernacle of David, judging, and seeking judgment, and hastening justice.

It is ill done of the Hebrews to expound this whole verse of Hezekiah, for the Prophet speaks of a greater restoration of the Church: the Moabites were not as yet chastened, while the government of Hezekiah flourished: and at that time the blessing of God began to shine again upon the Jews. It is as much then as if he had said, the enemies of the elect people plot the ruin of this kingdom, which God had promised to stand firm; indeed, and that for ever. To the end then that the faithful might not be out of heart in this woeful scattering; the eternity of the kingdom which had been set before their eyes by an excellent prophecy, is here brought to their remembrance. This place therefore can be referred to none other but to Jesus Christ, of whom Hezekiah, as also David and his successors were figures. These then rather lead and conduct others to Christ, who is the only safe keeper and protector of his people: who indeed gathers together the remnant that is scattered. Thus then he brings the faithful back to Christ: as if he should say, You know what God you serve: he has promised to be the only keeper of your salvation; to the end you may remain safe under his protection (John 10:28). And if it so fall out that things go cross sometimes; yet has he promised you a redeemer: under whom you shall recover a new and steadfast felicity. What then if for a time you be sad and heavy? yet will this Savior of the Church come in the end: who will set you in a flourishing liberty. And therefore settle yourselves constantly in the expectation of him: indeed even then when you shall see the estate of the Church miserably scattered.

We have need to observe this diligently, because all consolations whatever are but earthly and transitory, if all be not referred to Christ. Let us then fasten our eyes upon him, if we will enjoy any prosperity or happiness: for he has promised that felicity shall accompany us, even in the midst of persecutions (Matthew 5:10-11). And that all our anguishes and vexations shall open a way to us to eternal life: indeed, that all the afflictions which we endure, shall turn to a full measure of happiness to us (Romans 8:28).

Now Isaiah shows that this shall not come to pass by means of men; but by the grace of God, which is the only builder of this throne. Therefore to him only must we attribute this mercy, and acknowledge that it is of his free goodness that he has established this sacred throne in the midst of us. Now the Prophet confirms it very well in saying, that the cause must be sought nowhere else, but in the mere mercy of God. This is a grounded truth: for God was not moved to do so by the worthiness of any merits; alas they were of no value to set up that throne again which was fallen down by the sin and iniquity of the people: but seeing those whom he had adopted had undone themselves, he meant to show a token of his infinite bounty in their restoration.

Shall sit upon it in steadfastness.] There is almost no one word here which has not its weight, so as this verse is worthy to be continually remembered. I grant indeed there is an allusion here in the word Tabernacle, as some do expound it: to wit, that he was as a common person before he was called to sit in the royal throne. For the Prophet meant to depict a lively image of the Church, which is far unlike the thrones of kings and princes; neither does it shine with gold, silver, or precious stones as they do. Now however he proposed the spiritual kingdom of Christ under a base and abject resemblance: yet he therewith admonishes, that it shall be prepared, and set up among men in the earth. For if it had been only said that the throne of Christ should be set up; it might have been demanded whether his seat should be set up in heaven or in earth.

But when he says in the Tabernacle of David, he shows that he reigns not only among angels, but among men also: lest we should imagine he were not to be found, unless we ascend up into heaven. The wicked laugh at this: taking all that we say of the kingdom of Jesus Christ but for a fable; as if it were a fancy forged in our own brain. For they must behold that we tell them of with their eyes; also it must agree to their senses: as for us we ought in no wise to conceive anything carnally of him; but to content ourselves with his power and virtue.

In steadfastness.] The word Emeth signifies all steadfastness whatever; and truth. Here the Prophet means that the kingdom of Christ shall be firm and stable, as Daniel also has witnessed (Daniel 2:44 and 7:14). Likewise the Evangelist Luke: Of his kingdom (says he) shall be none end (Luke 1:33). Wherein it differs from the common condition of other kingdoms, which often fall and tumble down by their own weight: be it that the foundations of them be riches and other great commodities, alas their steadfastness differs very little from vanishing shadows. But however the kingdom of Christ seem to totter now and then, yet Isaiah tells us that it shall stand for ever, because God upholds it with his hand. We must therefore arm ourselves with these testimonies against the temptations which shall happen when Christ's kingdom is assailed with many and mighty enemies, so as a man would imagine it would fall to ruin forthwith. Let the world devise what it can then, indeed, let hell itself cast forth flashes of flaming fire: yet must we stick fast to this promise.

Who shall judge.] I take the word [reconstructed: Shophet] for governor: as if he should say, there shall be one that shall govern: we often see a magnificent throne, and yet no man sits on it: and it will ordinarily fall out that kings shall be either idols or beasts, who have neither judgment, wisdom, nor any discretion in them. But here he says, that he which shall sit in this throne will perform the office of a good governor: which is added, to the end we may know that Christ will be our protector indeed: for the judgment which is attributed to him is nothing else but the safe custody under which he has received us, and which none can wring from him: neither will he let the wicked remain unpunished when they have offered us violence, if so be that with a meek and quiet spirit we will put ourselves under his protection.

By the word hasten, the Prophet shows that Christ will take vengeance quickly and speedily of our afflictions: which we ought to oppose to our impatience, because it seems to us that he is too slow in succoring us. But when we shall be so overswayed by our passions, let us think, surely this comes to pass because we give not place to his providence. Although then that he tarry according to the sense of the flesh, yet he always moderates his judgments after a most excellent order, according as he knows the seasons best for us. For this cause then let us quietly wait his good pleasure.

Vers. 6. We have heard of the pride of Moab (he is very proud) even his pride and his arrogance, and his indignation, but his lies shall not be so.

The Prophet adds this sentence by way of prevention. For that which he had promised touching the restoration of the royal throne, seemed incredible; neither could they persuade themselves that the Moabites could be destroyed, seeing they flourished at that time with abundance of riches, as also in strength and power of men: who for this cause (being puffed up with prosperity) became exceeding proud. Add also, that their impertinence wherewith they insulted over the poor Jews, was to them like a sore and hard engine to break and bruise their hearts. The Prophet that he might prevent this temptation, tells them that the brags of the Moabites are well enough known; but yet their pride shall not hinder the Lord from punishing of them: because there is neither force, riches, nor multitude that is able to resist him. Isaiah then speaks as of a thing commonly known: to wit, that the Moabites were become so extreme proud, that they feared nothing: it being indeed the usual fashion of those that abound in wealth and power, to insult impertinently over God and men. But however great their arrogance is, the Lord will easily pull it down.

His insolence.] The word Eurah for the most part signifies indignation: but the circumstance of this place seems to require somewhat more. This noun comes of the verb to Transgress, as if we should say in Latin, To exceed, and therefore I have thought good to translate it insolence. Jeremiah having mentioned their pride and arrogance, speaks of haughtiness of the heart (Jeremiah 48:14, 29). I make no question but Isaiah and Jeremiah both meant that this people were so cruel in regard of their overweening, loftiness and stateliness, that they would wax wroth and angry upon the least occasion; and churlishly advance themselves against others. This vice is always joined with loftiness of mind, because the contempt of others is accompanied with pride: and those who ascribe to themselves more than is meet, are easily provoked to anger upon the least occasion: such can bear nothing, and are not only inclined to wrath, but to outrage also. For by their good wills they would subject every man under them, neither will they give place by any means to any man whatever. If every one be not ready at their beck they take it in foul scorn. Proud men do easily reveal this their high stomach: whereas the humble on the contrary are of a loving disposition, joined with modesty answerable thereunto, and are soon entreated to pardon any that have done them wrong.

His lies.] The Hebrews call the members of man, or the branches of a tree Baddim: and they also take this word for Divination, which is used in this signification in some other places. Some think it is put here by a figure, for children: others refer it to words, or thoughts: others expound it of strength or sinews. But in my opinion it is taken rather for a foolish boasting, because this noun is often taken for a lie: and we shall see hereafter how this signification agrees best to this place. The expositors also differ in the word Cen. The most translate, That lies, or words are not upright: others, that lies are not true. For the substance, I am almost of their opinion: neither do I doubt but the Prophet meant to say that Moab utters his vain brags, because he cannot attain to his chief enterprise.

For the sense of the words we shall best gather it out of the forty-fourth chapter of Jeremiah verse 30: for having there repeated the very words of our Prophet, he immediately adds by way of exposition, They shall not do so, as if he should say, That which they have resolved in themselves to do, shall never come to pass. Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member, but rather of confirmation, as it were by a negative, because he declares that there shall be no steadfastness in Moab's counsels: neither should his divinations or lies come to effect. Thus the proud often determine of all things no otherwise than as if the disposing of them were in their own hands, and themselves exempt from being ruled by the providence of God. Such pride says Isaiah shall fall, and whatever they promise to themselves concerning their power, shall vanish like smoke.

Hereby we are admonished, that pride is greatly displeasing to God: and by how much the more men be puffed up in regard of their riches, so much the nearer are they to their own destruction.

Vers. 7. Therefore shall Moab howl to Moab; every one shall howl: for the foundations of Kir-hareseth shall you mourn: yet they shall be stricken.

He sets forth that more plainly which he touched before: to wit, that this pride and cruelty which proceeds thereof, shall be the cause of Moab's ruin. For seeing the Lord resists the proud (James 4:6; 1 Peter 5:5), he must needs take down this haughtiness, under which the Church was miserably and shamefully trodden under foot. According to which example, the end of all proud persons must of necessity be lamentable. Where it is added, Moab to Moab; his meaning is, that there shall be a dolorous song as it were, when they shall make their moan one to another touching their calamities, and shall weep for one another's griefs.

Some translate, Because of Moab; but unfitly. For it is by and by said, that the howling shall be general, or among the people.

For the foundations.] It sufficiently appears that Kir-hareseth was the head city, and the king's regal seat: but some think it to be a proper name; others say it is appellative: no doubt but the etymology of the word was taken hence; namely, because it was built of chalk. It may be also that it was called thus, in regard of the height of the walls which were made of brick. Now this was a city greatly renowned in that country: yet he rather names the foundations than the city itself, because it should be razed to the ground. As if he should say; You shall not lament the ruin of the city or buildings, but the utter subversion of it, because there shall nothing remain of it.

They expound the word Necaim, Lame: I had rather translate it, Hurt. The particle which is set before it, signifies as much as, Certainly, or, Surely: sometimes it is taken for But, or, Notwithstanding. Those which take it in the affirmative, expound it thus: You shall surely mourn, when you shall be hurt or stricken: that is to say, you shall not need to hire those that shall feign a mourning for you, as they usually do at the burial of some; but you shall mourn in good earnest. But I expound it Only; as if he should say; All that shall remain, shall be stricken; not one shall escape in safety. And by this manner of speech he expresses the extreme ruin of that city, showing that those which live, shall not only bewail the calamities of others, but their own also: because they themselves shall be stricken. If the proud be thus sharply corrected, let us learn to carry ourselves modestly and peaceably; and freely to humble ourselves under the mighty hand of God.

Vers. 8. For the vineyards of Heshbon are cut down, and the vine of Sibmah: the lords of the heathen have broken the principal vines thereof: they are come to Jaazar: they wandered in the wilderness: her goodly branches stretched out themselves, and went over the sea.

The Prophet describes the destruction of the whole country here under an allegory. It is very credible that it abounded with good vineyards: which we may easily collect from this place, and another like to it in the 48th chapter of Jeremiah, verse 32. Now when the prophets threaten any countries with destruction, they are wont to recite the chief things in them. For example, if we were to speak of Picardy, truly we would not mention vines: as if we spoke of Orleans, or Burgundy. The cities which the Prophet describes in this verse, are the head cities in the country of Moab.

He says, that the principal vines of the vineyards were plucked up by the lords of the nations: that is to say, by the conquerors which bore sway as they listed over the people whom they had subdued. Where he says, that these branches came to Jaazar, it is for amplification's sake; because this city was situated upon the bounds of the land of Moab. As if he should say, They shall not only cut down some part of your vines, but the whole country shall be laid waste from one end to the other. Some refer this to the enemies: but I had rather refer it to the vines which stretched so far, that they came to Jaazar: so as the sense shall be; Although these vines should spread even to Jaazar, and should cover much land from there to the wilderness, yet shall the lords of the nations tread them under foot. So that the text runs well, because it is said afterwards, that the vines spread themselves to the wilderness; indeed, to the sea: thereby signifying, that it was a fruitful soil, but especially for vines; he adds, over the sea; because in fertile grounds they are wont to keep back the sea with ramparts for gaining of ground: and they prevent the violence of the water with boards and timber, to enlarge the land.

Vers. 9. Therefore will I weep with the weeping of Jaazar, and of the vine of Sibmah: O Heshbon and Elealeh I will make you drunk with my tears, because upon your summer fruits, and upon your harvest a shouting is fallen.

Here the Prophet takes another person upon him, as we have noted before: for he sorrows and complains in the person of the Moabites. I deny not but the faithful have always trembled at God's judgments, neither could they ever so put off the bowels of pity, but they had still compassion upon the wicked; yet does he not describe his private affections here: but his meaning is, to get authority to his doctrine, that none might doubt of the accomplishment of it. And therefore he represents the sorrow and heaviness which they should all feel after the discomfiture (as it were upon a scaffold) in the person of a Moabite; and all to the end he might the better confirm the Jews in the truth of this promise, which might otherwise have seemed incredible to them.

Because upon your summer fruits.] The expositors interpret this latter part diversely. The verb Naphal, signifies to Fall, and to run upon. Those which take it in the last signification, refer the word Hedad, to the enemies themselves: as if he should say, The cry of the enemies shall run upon your harvest: so as there should be a close opposition here between this cry, and the singing of which he will speak in the next verse. Others expound it, It shall come to pass that they shall cast forth cries: as if singing should cease, and as if the pleasant songs and mirth of the reapers, who are wont to rejoice after harvest, should be no more heard. But I had rather refer it to the cry of the enemies: wherein I follow Jeremiah, the faithful expositor of this place, who says, That the destroyer shall run upon your summer fruits. Which Isaiah calls here the cry of the enemies: as if he should say; When you shall prepare yourself to gather in your harvest, the enemies shall run upon you, from whom you shall hear this hideous cry instead of your cheerful songs, and shall chase you from there.

Vers. 10. And gladness is taken away, and joy out of the plentiful field: and in the vineyards shall be no singing nor shouting for joy; the treader shall not tread wine in the wine presses: I have caused the rejoicing to cease.

He confirms his threatening by more words, showing that the whole region shall be destroyed and laid waste, so as there shall be no more vintage nor harvest. When he says that God will take away the songs of the vine-dressers, he respects the ancient custom. For they were accustomed to dance and manifest their joy after the grapes were gathered in. For which cause, Virgil says that the vine-dresser sings when his last labors about his vines are finished, even as the mariners shout for joy when they have arrived in the haven. For then having suffered much, and escaped many dangers, they hope to have rest, and to obtain some refreshing. This is as much then as if the Prophet had said, Being deprived of the revenue of their fruits, nothing shall remain to them, but the bewailing of their poverty.

Verse 11. Therefore my bowels shall sound like a harp for Moab, and my inward parts for Kir-hareseth.

The Prophet under the person of a Moabite does again describe a great lamentation proceeding from such grievous sorrow, that their bowels should break, or make a horrible noise. For he would show the thing itself by the sign of it. Now we have already shown to what end these lively descriptions tend; namely, that having the thing demonstrated as it were in their sight, we might the more confidently expect the obtaining of that which far surpasses all our thoughts. In that he names the chief city again, he notes out the ruin of the whole country, taking a part for the whole.

Verse 12. And it shall appear that Moab shall be weary of his high places: then shall he come to his temple to pray, but he shall not prevail.

He now returns to the sentence which he touched in the second verse: namely, that the idolaters seeing their affairs to succeed ill, do run to idols, thinking to find some comfort in them. Although he here expresses something more: for inasmuch as idolaters have their temples and ordinary chapels, they run to that temple which they take for the most holy (when any great calamity befalls them) as to the place where they hope to find God most favorable to them. For if the Papists at this day fall into any great and extreme danger, they persuade themselves they shall sooner obtain their requests (and this has been a common and ancient superstitious conceit) if they run to Saint Claude, or to our Lady of Laurette, or to some other idol more famous than the rest: than if they should resort to the church that is nearest at hand. They make their extraordinary prayers in places furthest off. Thus the Prophet calls the most renowned and frequented temple among the Moabites, a sanctuary; and says, they shall go there: but to no purpose. Now it appears by the holy history, that the most famous temple of the Moabites was dedicated to Chemosh (1 Kings 11:7).

Some expound the particle, They shall not prevail: that they should be so weary, that they should not have so much strength as to go to the temple. But the first sense is the fittest as I think: for he takes away all hope from the Moabites, so as they should find no succor, not even in the gods themselves. This phrase, and when it shall appear, has great weight: for it signifies that the idolaters are not led by reason, but rather by their natural appetites, even like brute beasts. For as beasts judge by touching, smelling, and seeing, so also the idolaters have no better schoolmaster to instruct them than their own carnal sense. If any then convince them by sound arguments, that they do ill; a man shall gain nothing from them. And however they sometimes have experience that all their labor in vexing themselves after their manner is but lost; yet will they not give over, but forge new means, and will bring in services of their own invention, which they would fain have God to approve of. If they have good success, that they attribute to their superstitions, and so grow the more obdurate: and if matters succeed ill they reject their inventions, condemn their new devised worship, and blame their gods. To be short, they depend wholly upon events, judging of nothing neither by reason, nor by the word of God. Therefore they are newfangled evermore, according as experience leads them. But it seems the Prophet passes yet further, namely, that the Moabites shall come to the temple of Chamos when their folly shall be manifestly discovered to all; rather with shame and blushing, than of any mature deliberation.

Verse 13. This is the word that the Lord has spoken against Moab since that time.

This short sentence is the confirmation of the prophecy: for his meaning is, that he has even pronounced the very decree of God himself, and has uttered nothing but the Lord's message. Thus putting off as it were the person of man, he brings in God speaking in this manner:

Verse 14. And now the Lord has spoken, saying, In three years, as the years of a hired servant, the glory of Moab shall be contemned in all the great multitude, and the remnant shall be very small and feeble.

Three years.] The time is not only set for the certainty, but also to the end the faithful might not languish in waiting any longer. Now he alludes to the agreements and covenants of men, wherein they have been accustomed to set down a certain day which they must not break. This is specially done in mercenary businesses; which comparison is often used in the scriptures, because the hired servant waits with exceeding desire for the appointed day wherein he is to receive his wages. For they groan as it were under the burden, and bear their ordinary labors unwillingly. Thus God says, he will assign a certain day to the Moabites which they shall not escape; but all their power shall therein be brought to nothing. He speaks expressly of the multitude, because they were a great people; and therefore boasted of it as if they had been invincible. Where he adds that the remnant shall be feeble, he means, there shall be such a change, that there shall be great odds between their former and latter estate, because nothing shall be seen but a woeful and hideous spectacle in those that remain (Job 7:1-2; Job 14:6; Isaiah 21:16).