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16. Prophecy Against Moab

¹ Send lambs as tribute
   to the ruler of the land,
from Sela, across the desert,
   to the mount of Daughter Zion.
² Like fluttering birds
   pushed from the nest,
so are the women of Moab
   at the fords of the Arnon.

    ³ “Make up your mind,” Moab says.
   “Render a decision.
Make your shadow like night—
   at high noon.
Hide the fugitives,
   do not betray the refugees.
⁴ Let the Moabite fugitives stay with you;
   be their shelter from the destroyer.”

   The oppressor will come to an end,
   and destruction will cease;
   the aggressor will vanish from the land.
⁵ In love a throne will be established;
   in faithfulness a man will sit on it—
   one from the house Hebrew tent of David—
one who in judging seeks justice
   and speeds the cause of righteousness.

    ⁶ We have heard of Moab’s pride—
   how great is her arrogance!—
of her conceit, her pride and her insolence;
   but her boasts are empty.
⁷ Therefore the Moabites wail,
   they wail together for Moab.
Lament and grieve
   for the raisin cakes of Kir Hareseth.
⁸ The fields of Heshbon wither,
   the vines of Sibmah also.
The rulers of the nations
   have trampled down the choicest vines,
which once reached Jazer
   and spread toward the desert.
Their shoots spread out
   and went as far as the sea. Probably the Dead Sea
⁹ So I weep, as Jazer weeps,
   for the vines of Sibmah.
Heshbon and Elealeh,
   I drench you with tears!
The shouts of joy over your ripened fruit
   and over your harvests have been stilled.
¹⁰ Joy and gladness are taken away from the orchards;
   no one sings or shouts in the vineyards;
no one treads out wine at the presses,
   for I have put an end to the shouting.
¹¹ My heart laments for Moab like a harp,
   my inmost being for Kir Hareseth.
¹² When Moab appears at her high place,
   she only wears herself out;
when she goes to her shrine to pray,
   it is to no avail.

¹³ This is the word the LORD has already spoken concerning Moab. ¹⁴ But now the LORD says: “Within three years, as a servant bound by contract would count them, Moab’s splendor and all her many people will be despised, and her survivors will be very few and feeble.”

4. Let mine outcasts dwell with thee, Moab. The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people at large. “You are neighbors, related to us by blood; receive and assist those who are in distress: and if you do not choose to assist, at least do them no harm.” God, who usually undertakes the cause of his people, is represented by the Prophet as if he performed the part of a suppliant. It is certain, that the Moabites did not at all act in this manner towards the Jews, but, on the contrary, that they joined their efforts with the enemies of the Jews to do them injury. But, as I said a little before, the Prophet sets before our eyes that justice which even nature demands, that the cruel violation of it may be the more abhorred.

This passage ought to be carefully observed; for God shows how great is the care which he takes of his people, since the injuries done to them affect him in the same manner as if they had been done to himself; as he declares by Zechariah, that whenever they are touched, the apple of his eye is touched. (Zechariah 2:8.) He hears the groaning, (Psalm 102:20,) and observes the tears, of wretched men who call upon him; (Psalm 12:5, 38:9;) and though this be not always visible to us, yet in due season he shows that he has heard them.

Let us therefore learn from this passage to be kind and dutiful to fugitives and exiles, and especially to believers, who are banished for their confession of the word. No duty can be more pleasing or acceptable to God; and, on the other hand, nothing is more hateful or abominable in his sight than barbarity and cruelty. If we wish to obtain any alleviation of our calamities, let us be kind and compassionate, and not refuse assistance to the needy.

Blessed, says he, is he that judgeth wisely about the poor and needy; the Lord will deliver him in the evil day.
(Psalm 41:1.)

On the other hand,

he shall have judgment without mercy who hath showed no mercy. (James 2:13.)

When God calls them his banished, this may without impropriety be viewed as referring to punishment, as if he said, that by a just judgment they were banished from the land of Canaan, (Deuteronomy 28:64,) as he had so often threatened against them. Yet undoubtedly he likewise means, that they continue to be under his defense and protection, because, though they are banished and driven out of their native country, still he acknowledges them to be his people. That calamity which the Jews endured might be regarded as an evidence that they were cast off; but the Lord acknowledges them to be his children, though he chastises them severely. Hence we obtain a doctrine full of consolation, that we are reckoned in the number of his children, though sharp and heavy strokes are inflicted upon us.

For the extortioner hath ceased. ²⁵⁴²⁵⁴ {Bogus footnote} He now directs his discourse to the Jews, and proceeds to comfort them, as he had done formerly, by showing that, when their enemies shall be removed from the midst of them, the banishment or ruin of their enemies will also relieve their own calamities and distresses. Yet the former statements related chiefly to the Jews, though the Prophet expressly addressed the Moabites. But at that time he only threatened vengeance on enemies, while here he more clearly promises consolation to his people; as if he had said, “Thou thoughtest, O Moab, that my people were utterly ruined: but I will restrain the enemies, and put an end to that affliction. Thou shalt therefore perish; but my people shall at length be delivered from those dreadful calamities.”

Perhaps it will rather be thought that there is a change of the tenses; and thus the particle כי, (ki,) which we have rendered For, will signify Until; ²⁵⁵²⁵⁵ {Bogus footnote} and this clause will be read in immediate connection with the former part of the sentence. Let my banished dwell with thee, Moab; be thou a place of concealment from the face of the destroyer, until the extortioner shall have ceased. But as that might be thought to be a forced interpretation, I have chosen to abide by the natural meaning.