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16

Send lambs

to the ruler of the land,

from Sela, by way of the desert,

to the mount of daughter Zion.

2

Like fluttering birds,

like scattered nestlings,

so are the daughters of Moab

at the fords of the Arnon.

3

“Give counsel,

grant justice;

make your shade like night

at the height of noon;

hide the outcasts,

do not betray the fugitive;

4

let the outcasts of Moab

settle among you;

be a refuge to them

from the destroyer.”

 

When the oppressor is no more,

and destruction has ceased,

and marauders have vanished from the land,

5

then a throne shall be established in steadfast love

in the tent of David,

and on it shall sit in faithfulness

a ruler who seeks justice

and is swift to do what is right.

 

6

We have heard of the pride of Moab

—how proud he is!—

of his arrogance, his pride, and his insolence;

his boasts are false.

7

Therefore let Moab wail,

let everyone wail for Moab.

Mourn, utterly stricken,

for the raisin cakes of Kir-hareseth.

 

8

For the fields of Heshbon languish,

and the vines of Sibmah,

whose clusters once made drunk

the lords of the nations,

reached to Jazer

and strayed to the desert;

their shoots once spread abroad

and crossed over the sea.

9

Therefore I weep with the weeping of Jazer

for the vines of Sibmah;

I drench you with my tears,

O Heshbon and Elealeh;

for the shout over your fruit harvest

and your grain harvest has ceased.

10

Joy and gladness are taken away

from the fruitful field;

and in the vineyards no songs are sung,

no shouts are raised;

no treader treads out wine in the presses;

the vintage-shout is hushed.

11

Therefore my heart throbs like a harp for Moab,

and my very soul for Kir-heres.

12 When Moab presents himself, when he wearies himself upon the high place, when he comes to his sanctuary to pray, he will not prevail.

13 This was the word that the L ord spoke concerning Moab in the past. 14But now the L ord says, In three years, like the years of a hired worker, the glory of Moab will be brought into contempt, in spite of all its great multitude; and those who survive will be very few and feeble.

 


12. And it shall be. He again returns to that statement which he formerly noticed, namely, that idolaters in their affliction betake themselves to their idols, hoping to obtain some relief from them. Yet it means somewhat more; for while idolaters have their ordinary temples and places of worship, if any uncommon calamity befalls them, they go to another temple more sacred than the rest, expecting that there they will be more abundantly favored with the presence of their god. In like manner, the Papists of the present day, when they are reduced to any uncommon danger, (for this fault has existed in all ages,) think that they will more readily obtain their wish by running to St. Claude, or to Mary of Loretto, or to any other celebrated idol, than if they assembled in some neighboring church. They resolve that their extraordinary prayers shall be offered up in a church which is at a great distance. It is in this sense that the Prophet applies the term Sanctuary to that which was most highly celebrated among the Moabites, and says that they will go to it, but without any advantage. Now it is evident from sacred history that their most celebrated temple was dedicated to Chemosh. (1 Kings 11:7.)

And shall not profit by it. 269269    {Bogus footnote} The phrase לא יוכל, (lo yuchal,) they shall not be able, is explained by some to mean, that they shall at length be so completely worn out that they will not have sufficient strength to go to the temple. But I think it better to render it thus, he shall not profit by it; for he shuts out the Moabites from all hope of safety, by saying that they will find no protection even in their gods.

When it is seen. The word נראה, (nirah,) seen, is emphatic. It means that idolaters are not guided by reason, but rather by the impressions made on their senses, like brute beasts: for as the beasts judge by feeling, smelling, and seeing, so idolaters have no other guide than the judgment of the flesh. Accordingly, if any one shall show that they are doing wrong, he will gain nothing by it. Though they have often known by experience that they gain nothing by so many laborious exertions, they will not desist from them, but will contrive new methods and introduce new modes of worship, hoping that God will approve of them. If they succeed according to their wish, they ascribe everything to their superstitions, and become more obstinate. If they perceive that they have derived no advantage, they reject their contrivances, condemn the superstitious worship, and curse their gods. In short, they rely altogether on the events, and do not judge of anything either by reason or by the word of God. The consequence is, that, as they are guided by what befalls them, they are continually changing their plans. But the Prophet appears to mean somewhat more, namely, that when their folly, in having hitherto labored to no purpose, shall have been openly manifested and exposed, the Moabites will come into the temple of Chemosh, rather through shame than in the exercise of judgment.


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