The Prophet confirms what I have just said of God’s vengeance against foreign enemies. Though all the neighboring nations had been eager in their hostility to the Jews, yet we know that more hatred, yea and more fury, had been exhibited by these two nations than by any other, that is, by the Moabites and the Ammonites, notwithstanding their connection with them by blood, for they derived their origin from Lot, who was Abraham’s nephew. Though, then, that connection ought to have turned the Moabites and the Ammonites to mercy, we yet know they always infested the Jews with greater fury than others, and as it were with savage cruelty. This is the reason why the Prophet speaks now especially of them. Some indeed take this sentence as spoken by the faithful; but the context requires it to be ascribed to God, and no doubt he reminds them that he looked down from on high on the proud vauntings of Moab which he scattered in the air, as though he had declared that it was not hidden or unknown to him how cruelly the Moabites and Ammonites raged against the Jews, how proud and inhuman they had been. And this was a very seasonable consolation. For the Jews might have been swallowed up with despair, had not this promise been made to them. They saw the Moabites and the Ammonites burning with fury, when yet they had not been injured or provoked. They also saw that they made gain and derived advantage from the calamities of a miserable people. What could the faithful think? These wicked men not only harassed them with impunity, but their cruelty and perfidy towards them was gainful. Where was God now? If he regarded his own Church, would he not have interposed? Lest then a temptation of this kind should upset the faithful, the Prophet introduces God here as the speaker,—

I have heard, he says, the reproach of Moab; I have heard the revilings of Amman: “Nothing escapes me; though I do not immediately show that these things are regarded by me, yet I know and observe how shamefully the Moabites and the Ammonites have persecuted you: they at length shall find that I am the guardian of your safety, and that you are under my protection.” We now apprehend the Prophet’s design. Nearly the same words are used by Isaiah, Isaiah 16:1, and also by Jeremiah Jeremiah 48:1, they both pursue the subject much farther, while our Prophet only touches on it briefly, for we see that what he says is comprised in very few words. But by saying that the reproach of Moab and the revilings of the children of Amman had come into remembrance before God, what he had in view was—that the Jews might be assured and fully persuaded that they were not rejected and forsaken, though for a time they were reproachfully treated by the wicked. The Prophet indeed takes the words reproach and revilings, in an active sense. ⁹⁷⁹⁷     That is, the reproach cast by Moab, and the revilings uttered by Ammon.—Ed.

He then adds, By which they have upbraided many people. God intimates here that he does not depart from his elect when the wicked spit, as it were, in their faces. There is indeed nothing which so much wounds the feelings of ingenuous minds as reproach; there is not so much bitterness in a hundred deaths as in one reproach, especially when the wicked licentiously triumph, and do this with the applauding consent of the whole world; for then all difference between good and evil is confounded, and good conscience is as it were buried. But the Prophet shows here, that the people of God suffer no loss when they are thus unworthily harassed by the wicked and exposed to their reproach.

He at last subjoins that they had enlarged over their border. Some consider mouth to be understood—they have enlarged the mouth against their border; and the word, it is true, without any addition, is often taken in this sense; but in this place the construction is fuller, for the words על-גבולם, ol-gebulam, over their border, follow the verb. The Prophet means that God’s wrath had been provoked by the petulance of both nations, for they wished to break up, as it were, the borders, which had been fixed by God. The land of Canaan, we know, had been given to the Jews by an hereditary right;—When the Most High, says Moses, divided the nations, he set a line for Jacob. Deuteronomy 32:8. It is indeed true that the possessions of the nations were allotted to them by the hidden counsel of God; but there was a special reason as to his chosen people; for the Lord had made Abraham the true possessor of that land, even for ever. Genesis 17:8. Now the Moabites were confined, as it were, to a certain place; the Lord had assigned to them their own inheritance. When, therefore, they sought to go beyond and to invade the land of the Jews, God’s wrath must have been kindled against them; for they thus fought, not against mortals, but against God himself; for by removing the borders fixed by him, they attempted to subvert his eternal decree. We now then understand why the Prophet says that the children of Moab and of Ammon had enlarged over the border of those who had been placed in the land of Canaan by God’s hand; for they not only sought to eject their neighbors, but wished and tried to take away from God’s hand that inheritance which the Lord had given to Abraham, and given, as I have said, in perpetuity. ⁹⁸⁹⁸     There is a difference as to the meaning of the last line. Newcome adopts our common version,—
   And magnified themselves against their border
   Henderson’s rendering is essentially the same—
   And carried themselves haughtily against their border.
   The verb [נדל] is transitive and intransitive in Kal—to make great and to be great; it seems to partake of a similar character in Hiphil, as it is found here, to magnify, and to grow great or proud, and hence to exult or to triumph; and when followed by [על], as here, to exult over a person or a country,—see Job 19:5; Psalm 35:26; 38:17; Ezekiel 35:13. In these verses “to exult over” would be the best rendering; as also in the 10th verse of this chapter. The idea of enlarging or extending over, as adopted by Jerome and Dathius, as well as by Calvin, is not countenanced by any other passage. The best rendering here is—
   And exulted over their border.
   This line corresponds with the revilings of Ammon, as the preceding does with the reproach of Moab. That it was the triumphant and exulting language of Ammon is evident, because it was what was heard—“I have heard,” etc. The particle [אשר], rendered here “quibus—by which,” and “wherewith” by Newcome, is rendered “who” by Marckius and Henderson—“who have reproached on my people;” and this is the most natural construction. Some have rendered it “because.”—Ed.