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The Prophet confirms what he has before said respecting the future vengeance of God, which was now nigh at hand to the Moabites and other neighboring nations, who had been continually harassing the miserable Jews. Hence, he says, that that whole region would become the habitation of sheep. It is a well known event, that when any country is without inhabitants shepherds occupy it; for there is no sowing nor reaping there, but grass alone grows. Where, therefore, there is no cultivation, where no number of men are found, there shepherds find a place for their flocks, there they build sheep cots. It is, therefore, the same as though the Prophet had said, that the country would be desolate, as we find it expressed in the next verse. ⁹⁶⁹⁶     The words, [נות כרת רעים], are rendered by Calvin, “habitaculum caulis pastorum—an habitation (or a dwelling) for the sheepcots of shepherds.” The Targum takes the two first words in the singular number; the second is evidently so, and the first may be so also: and [כרת] certainly does not mean sheepcots, but digging, from [כרה], to dig. The reference is either to the pits dug for watering the flock, as Piscator thinks, or to the subterraneous huts, or caves, dug for the purpose of shelter, as Drusius and Bochart suppose. Junius and Tremelius render the words, “sheepcots, the delvings of shepherds;” and Drusius, “dwellings of the digging out of shepherds,” i.e., dwellings dug out by shepherds. The most literal and the easiest construction is, “dwellings, the digging of shepherds.” Then the verse might be thus rendered,—
   And the line of the sea shall be dwellings,
Dug out by shepherds, and folds for sheep.
   Parkhurst quotes Harmer, who says, “the Eastern shepherds make use of caves very frequently, sleeping in them and driving their flocks into them at night. The mountains bordering on the Syrian coast are remarkable for the number of caves, and are found particularly in the neighborhood of Ashkelon.” How fully then was this prophecy fulfilled.—Ed.

He immediately adds, but for a different reason, that the coast of the sea would be a habitation to the house of Judah. And there is here a striking divergence from the flocks of shepherds to the tribe of Judah, which was as it were, the chosen flock of God. The Prophet then, after having said that the region would be waste and desolate, immediately adds, that it would be for the benefit of the chosen people; for the Lord would grant there to the Jews a safe and secure rest. But the Prophet confines this to the remnant; for the greater part, as we have already seen, were become so irreclaimable, that the gate of mercy was completely closed against them. The Prophet, at the same time, by mentioning a remnant, shows that there would always be some seed from which God would raise up a new Church; and he also encourages the faithful to entertain hope, so that their own small number might not terrify them; for when they considered themselves and found themselves surpassed by a vast multitude, they might have thought that they were of no account. Lest then they should be disheartened the Prophet says that this remnant would be the object of God’s care; for when he would visit the whole coast of the sea and other regions, he would provide there for the Jews a safe habitation and refuge.

That line then, he says, shall be for the residue of the house of Judah; feed shall they in Ashkelon, and there shall they lie down in the evening; that is, they shall find in their exile some resting-place; for we know that the Jews were not all removed to distant lands; and they who may have been hid in neighboring places were afterwards more easily gathered, when a liberty to return was permitted them. This is what the Prophet means now, when he says, that there would be a refuge in the night to the Jews among the Moabites and other neighboring nations.

A reason follows, which confirms what I have stated, for Jehovah their God, he says, will visit them. We hence see that the Prophet mitigates here the sorrow of exile and of that most grievous calamity which was nigh the Jews, by promising to them a new visitation of God; as though he had said, Though the Lord seems now to rage against you, and seems to forget his own covenant, yet he will again remember his mercy, when the suitable time shall come. And he adds, he will restore their captivity; and he added this, that he might show that his favor would prove victorious against all hindrances. The Jews might indeed have raised this objection, Why does not the Lord help us immediately; but he, on the contrary, allows our enemies to remove us into exile? The Prophet here calls upon them to exercise patience; and yet he promises, that after having been driven into exile, they should again return to their country; for the Lord would not suffer that exile to be perpetual. It now follows—