1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed.   2 There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.   3 A voice of crying shall be from Horonaim, spoiling and great destruction.   4 Moab is destroyed; her little ones have caused a cry to be heard.   5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.   6 Flee, save your lives, and be like the heath in the wilderness.   7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.   8 And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.   9 Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.   10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.   11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.   12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.   13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.

      We may observe in these verses,

      I. The author of Moab's destruction; it is the Lord of hosts, that has armies, all armies, at his command, and the God of Israel (v. 1), who will herein plead the cause of his Israel against a people that have always been vexatious to them, and will punish them now for the injuries done to Israel of old, though Israel was forbidden to meddle with them (Deut. ii. 9), therefore the destruction of Moab is called the work of the Lord (v. 10), for it is he that pleads for Israel; and his work will exactly agree with his word, v. 8.

      II. The instruments of it: Spoilers shall come (v. 8), shall come with a sword, a sword that shall pursue them, v. 2. "I will send unto him wanderers, such as come from afar, as if they were vagrants, or had missed their way, but they shall cause him to wander; they seem as wanderers themselves, but they shall make the Moabites to be really wanderers, some to flee and others to be carried into captivity." These destroyers stir up themselves to do execution; they have devised evil against Heshbon, one of the principal cities of Moab, and they aim at no less than the ruin of the kingdom: Come, and let us cut it off from being a nation (v. 2); nothing less will serve the turn of the invaders; they come, not to plunder it, but to ruin it. The prophet, in God's name, engages them to make thorough work of it (v. 10): Cursed be he that does the work of the Lord deceitfully, this bloody work, this destroying work; though it goes against the grain with men of compassion, yet it is the work of the Lord, and must not be done by the halves. The Chaldeans have it in charge, by a secret instinct (says Mr. Gataker), to destroy the Moabites, and therefore they must not spare, must not, out of foolish pity, keep back their sword from blood; they would thereby bring a sword, and a curse with it, upon themselves, as Saul did by sparing the Amalekites and Ahab by letting Benhadad go. Thy life shall go for his life. To this work is applied that general rule given to all that are employed in any service for God, Cursed by he that does the work of the Lord deceitfully or negligently, that pretends to do it, but does it not to purpose, makes a show of serving God's glory, but is really serving his own ends and carries on the work of the Lord no further than will suit his own purposes, or that is slothful in business for God and takes neither care nor pains to do it as it should be done, Mal. i. 14. Let not such deceive themselves, for God will not thus be mocked.

      III. The woeful instances and effects of this destruction. The cities shall be laid in ruins; they shall be spoiled (v. 1) and cut down (v. 2); they shall be desolate (v. 9), without any to dwell therein; there shall be no houses to dwell in, or no people to dwell in them, or no safety and ease to those that would dwell in them. Every city shall be spoiled and no city shall escape. The strongest city shall not be able to secure itself against the enemies' power, nor shall the finest city be able to recommend itself to the enemies' pity and favour. The country also shall be wasted, the valley shall perish, and the plain be destroyed, v. 8. The corn and the flocks, which used to cover the plains and make the valleys rejoice, shall all be destroyed, eaten up, trodden down, or carried off. The most sacred persons shall not escape: The priests and princes shall go together into captivity. Nay, Chemosh, the god they worship, who, they hope, will protect them, shall share with them in the ruin; his temples shall be laid in ashes and his image carried away with the rest of the spoil. Now the consequence of all this will be, 1. Great shame and confusion: Kirjathaim is confounded, and Misgah is so. They shall be ashamed of the mighty boasts they have sometimes made of their cities: There shall be no more vaunting in Moab concerning Heshbon (so it might be read, v. 2); they shall no more boast of the strength of that city when the evil which is designed against it is brought upon it. Nor shall they any more boast of their gods (v. 13); they shall be ashamed of Chemosh (ashamed of all the prayers they have made to and all the confidence they put in that dunghill deity), as Israel was ashamed of Beth-el, of the golden calf they had at Beth-el, which they confided in as their protector, but were deceived in, for it was not able to save them from the Assyrians; nor shall Chemosh be able to save the Moabites from the Chaldeans. Note, Those that will not be convinced and made ashamed of the folly of their idolatry by the word of God shall be convinced and made ashamed of it by the judgments of God, when they shall find by woeful experience the utter inability of the gods they have served to do them any service. 2. There will be great sorrow; there is a voice of crying heard (v. 3) and the cry is nothing but spoiling and great destruction. Alas! alas! Moab is destroyed, v. 4. The great ones having quitted the cities to shift for their own safety, even the little ones have caused a cry to be heard, the meaner sort of people, or the little children, the innocent harmless ones, whose cries at such a time are the most piteous. Go up to the hills, go down to the valleys, and you meet with continual weeping (weeping with weeping); all are in tears; you meet none with dry eyes. Even the enemies have heard the cry, from whom it would have been policy to conceal it, for they will be animated and encouraged by it; but it is so great that it cannot be hid, 3. There will be great hurry; they will cry to one another, "Away, away! flee; save your lives (v. 6); shift for your own safety with all imaginable speed, though you escape as bare and naked as the heath, or grig, or dry shrub, in the wilderness; think not of carrying away any thing you have, for it may cost you your life to attempt it, Matt. xxiv. 16-18. Take shelter, though it be in a barren wilderness, that you may have your lives for a prey. The danger will come suddenly and swiftly; and therefore give wings unto Moab (v. 9); that would be the greatest kindness you could do them; that is what they will call for, O that we had wings like a dove! for unless they have wings, and can fly, there will be no escaping."

      IV. The sins for which God will now reckon with Moab, and which justify God in these severe proceedings against them. 1. It is because they have been secure, and have trusted in their wealth and strength, in their works and in their treasures, v. 7. They had taken a great deal of pains to fortify their cities and make large works about them, and to fill their exchequer and private coffers, so that they thought themselves in as good a posture for war as any people could be and that none durst invade them, and therefore set danger at defiance. They trusted in the abundance of their riches and strengthened themselves in their wickedness, Ps. lii. 7. Now, for this reason, that they may have a sensible conviction of the vanity and folly of their carnal confidences, God will send an enemy that will master their works and rifle their treasures. Note, We forfeit the comfort of that creature which we repose that confidence in which should be reposed in God only. The reed will break that is leaned upon. 2. It is because they have not made a right improvement of the days of the peace and prosperity, v. 11. (1.) They had been long undisturbed: Moab has been at ease from his youth. It was an ancient kingdom before Israel was, and had enjoyed great tranquillity, though a small country and surrounded with potent neighbours. God's Israel were afflicted from their youth (Ps. cxxix. 1, 2), but Moab at ease from his youth. He has not been emptied from vessel to vessel, has not known any troublesome weakening changes, but is as wine kept on the lees, and not racked or drawn off, by which it retains its strength and body. He has not been unsettled, nor any way made uneasy; he has not gone into captivity, as Israel have often done, and yet Moab is a wicked idolatrous nation, and one of the confederates against God's hidden ones, Ps. lxxxiii. 3, 6. Note, There are many that persist in unrepented iniquity and yet enjoy uninterrupted prosperity. (2.) They had been as long corrupt and unreformed: He has settled on his lees; he has been secure and sensual in his prosperity, has rested in it, and fetched all the strength and life of the soul from it, as the wine from the lees. His taste remained in him, and his scent is not changed; he is still the same, as bad as ever he was. Note, While bad people are as happy as they used to be in the world it is no marvel if they are bad as they used to be. They have no changes of their peace and prosperity, therefore fear not God, their hearts and lives are unchanged, Ps. lv. 19.

      14 How say ye, We are mighty and strong men for the war?   15 Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.   16 The calamity of Moab is near to come, and his affliction hasteth fast.   17 All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!   18 Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.   19 O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, and say, What is done?   20 Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,   21 And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,   22 And upon Dibon, and upon Nebo, and upon Beth-diblathaim,   23 And upon Kiriathaim, and upon Beth-gamul, and upon Beth-meon,   24 And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.   25 The horn of Moab is cut off, and his arm is broken, saith the LORD.   26 Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.   27 For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.   28 O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth.   29 We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.   30 I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it.   31 Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kirheres.   32 O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.   33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.   34 From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, as a heifer of three years old: for the waters also of Nimrim shall be desolate.   35 Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.   36 Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches that he hath gotten are perished.   37 For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth.   38 There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.   39 They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.   40 For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.   41 Kerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs.   42 And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.   43 Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.   44 He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.   45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.   46 Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.   47 Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.

      The destruction is here further prophesied of very largely and with a great copiousness and variety of expression, and very pathetically and in moving language, designed not only to awaken them by a national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it, but to affect us with the calamitous state of human life, which is liable to such lamentable occurrences, and with the power of God's anger and the terror of his judgments, when he comes forth to contend with a provoking people. In reading this long roll of threatenings, and meditating on the terror of them, it will be of more use to us to keep this in our eye, and to get our hearts thereby possessed with a holy awe of God and of his wrath, than to enquire critically into all the lively figures and metaphors here used.

      I. It is a surprising destruction, and very sudden, that is here threatened. They were very secure, thought themselves strong for war and able to deal with the most powerful enemy (v. 14), and yet the calamity is near, and he is not able to keep it off, nor so much as to keep the enemy long in parley, for the affliction hastens fast (v. 16) and will soon come to a crisis. The enemy shall fly as an eagle, so swiftly, so strongly shall he come (v. 40), as an eagle flies upon his prey, and he shall spread his wings, the wings of his army, over Moab; he shall surround it, that none may escape. The strong-holds of Moab are taken by surprise (v. 41), so that all their strength stood them in no stead; and this made the hearts even of their mighty men to fail, for they had not time to recollect the considerations that might have animated them. It requires a more than ordinary degree of courage not to be afraid of sudden fear.

      II. It is an utter destruction, and such as lays Moab all in ruins: Moab is spoiled (v. 15), quite spoiled, is confounded and broken down (v. 20); their cities are laid in ashes, or seized by the enemy so that they are forced to quit them, v. 15. Divers cities are here named, upon which judgment has come, and the list concludes with an et cetera--and such like. What occasion was there for him to mention more particulars when it comes upon all the cities of Moab in general, far and near? v. 21-24. Note, When iniquity is universal we have reason to expect that calamity should be so too. The kingdom is deprived of its dignity and authority: The horn of Moab is cut off, the horn of its strength and power, both offensive and defensive; his arm is broken, that he can neither give a blow nor prevent a blow, v. 25. Is the youth of the kingdom the strength and beauty of it? His chosen young men have gone down to the slaughter, v. 15. They went down to the battle promising themselves that they should return victorious; but God told them that they went down to the slaughter; so sure are those to fall against whom God fights. In a word, Moab shall be destroyed from being a people, v. 42. Those that are enemies to God's people will soon be made no people.

      III. It is a lamentable destruction; it will be just matter of mourning and will turn joy into heaviness. 1. The prophet that foretels it does himself lament it, and mourns at the very foresight of it, from a principle of compassion to his fellow-creatures and concern for human nature. The prophet will himself howl for Moab; his very heart shall mourn for them (v. 31); he will weep for the vine of Sibmah (v. 32); his heart shall sound like pipes for Moab, v. 36. Though the destruction of Moab would prove him a true prophet, yet he could not think of it without trouble. The ruin of sinners is no pleasure to God, and therefore should be a pain to us; even those that give warning of it should lay it to heart. These passages, and many others in this chapter, are much the same with what Isaiah had used in his prophecies against Moab (Isa. xv. 16); for, though there was a long distance of time between that prophecy and this, yet they were both dictated by one and the same Spirit, and it becomes God's prophets to speak the language of those that went before them. It is no plagiarism sometimes to make use of old expressions, provided it be with new affections and applications. 2. The Moabites themselves shall lament it; it will be the greatest mortification and grief imaginable to them. Those that sat in glory, in the midst of wealth, and mirth, and all manner of pleasure, shall sit in thirst, in a dry and thirsty land, where no water, no comfort is, v. 18. It is time for them to sit in thirst, and inure themselves to hardship, when the spoiler has come, who will strip them of all, and empty them. The Moabites in the remote corners of the country, that are furthest from the danger, will be inquisitive to know how the matter goes, what news from the army, will ask every one that escapes, What is done? v. 19. And when they are told that all is gone, that the invader is the conqueror, they will howl and cry, in bitterness and anguish of spirit (v. 20); they will abandon themselves to solitude, to lament the desolations of their country; they will leave the cities that used to be full of mirth, and dwell in the rock where they may have their full of melancholy; they shall no more be singing birds, but mourning birds, like the dove (v. 28); the doves of the valley, Ezek. vii. 16. Let those that give themselves up to mirth know that God can soon change their note. Their sorrow shall be so very extreme that they shall make themselves bald and cut themselves (v. 37), which were expressions of a desperate grief, such as tempted men to be even their own destroyers. Job indeed rent his mantle and shaved his head, but he did not cut himself. When the flood of passion rises ever so high wisdom and grace must set bounds to it, set banks to it, to restrain it from such barbarities. The sorrow shall be universal (v. 38): There shall be a general lamentation upon all the house-tops of Moab, where they worshipped their idols, to whom they shall in vain bemoan themselves, and in all the streets, where they conversed with one another, for they shall be free in communicating their grief and fears and in propagating them; for they see all lost: "I have broken Moab like a vessel wherein is no pleasure, which shall not be regarded and cannot be pieced again." That which Moab used to rejoice in was their pleasant fruits and the abundance of their rich wines. The delights of sense were all the matter of their joy. Take away these, destroy their gardens and vineyards, and you make all their mirth to cease, Hos. ii. 11, 12. There is great weeping when their plants are transplanted, have gone over the sea (v. 32), are carried into other countries, to be planted there. The spoiler has fallen upon thy summer-fruits and upon thy vintage, and it is this that makes the cry of Heshbon to reach even to Elealeh, v. 34. Take joy and gladness from the plentiful field, and you take it from the land of Moab, v. 33. If the wine fail from the wine-presses, that used to be trodden with acclamations of joy, all their gladness is cut off. Take away that shouting, and there shall be no shouting. Note, Those who make the delights of sense their chief joy, their exceeding joy, since these are things they may easily be deprived of in a little time subject themselves to the tyranny of the greatest grief; whereas those who rejoice in God may do that even when the fig-tree does not blossom and there is no fruit in the vine. These Moabites lost not only their wine, but their water too: Even the waters of Nimrim shall be desolate (v. 34), and therefore their grief grew extravagantly loud and noisy, and their lamentations were heard in all placed like the lowing of a heifer of three years old. The expressions here are borrowed from Isa. xv. 5, 6. 3. All their neighbours are called to mourn with them, and to condole with them on their ruin (v. 17): All you that are about him bemoan him, Let him have that allay to his grief, let him see himself pities by the adjoining countries. Nay, let those at a distance, who do but know his name and have heard of his reputation, take notice of his fall, and say, How is the strong staff broken, whose strength was the terror of its enemies, and the beautiful rod, whose beauty was the pride of its friends! Let the nations take notice of this and receive instruction. Let none be puffed up with or put confidence in their strength or beauty, for neither will be a security against the judgments of God.

      IV. It is a shameful destruction and such as shall expose them to contempt: Moab is made drunk (v. 26), and he that is made drunk is made vile; he shall wallow in his vomit, and become an odious spectacle, and shalljustly be in derision. Let the Moabites be intoxicated with the cup of God's wrath till they stagger and fall, and be brought to their wits' end, and make themselves ridiculous by the wildness not only of their passions but of their counsels. And again (v. 39): Moab shall be a derision and a dismaying to all about him; they shall laugh at the fall of the pomp and power he was so proud of. Note, Those that are haughty are preparing reproach and ignominy for themselves.

      V. It is the destruction of that which is dear to them, not only of their summer fruits and their vintage, but of their wealth (v. 36): The riches that he has gotten have perished, though he thought he had laid them up very safely, and promised himself a long enjoyment of them, yet they are gone. Note, The money that is hoarded in the chest is as liable to perishing as the summer-fruits that lie exposed in the open field. Riches are shedding things, and, like dust as they are, slip through our fingers even when we are in most care to hold them fast and gripe them hard. Yet this is not the worst; even those whose religion was false and foolish were fond of it above any thing, and, such as it was, would not part with it; and therefore, though it was really a promise, yet to them it was a threatening (v. 35), that God will cause to cease him that offers in the high places, for the high places shall be destroyed, and the fields of offerings shall be laid waste, and the priests themselves, who burnt incense to their gods, shall be slain or carried into captivity, v. 7. Note, It is only the true religion, and the worship and service of the true God, that will stand us in stead in a day of trouble.

      VI. It is a just and righteous destruction, and that which they have deserved and brought upon themselves by sin.

      1. The sin which they had been most notoriously guilty of, and for which God now reckoned with them, was pride. It is mentioned six times, v. 29. We have all heard of the pride of Moab; his neighbours took notice of it; it has testified to his face, as Israel's did; he is exceedingly proud, and grows worse and worse. Observe his loftiness, his arrogancy, his pride, his haughtiness; the multiplying of words to the same purport intimates in how many instances he discovered his pride, and how offensive it was both to God and man. It was charged upon them Isa. xvi. 6, but here it is expressed more largely that there. Since then they had been under humbling providences, and yet were unhumbled; nay, they grew more arrogant and haughty, which plainly marked them for that utter destruction of which pride is the forerunner. Two instances are here given of the pride of Moab:-- (1.) He had conducted himself insolently towards God. He must be brought down with shame (v. 26), for he has magnified himself against the Lord; and again (v. 42), he shall be destroyed from being a people, for this very reason. The Moabites preferred Chemosh before Jehovah, and thought themselves a match for the God of Israel, whom they set at defiance. (2.) He had conducted himself scornfully towards Israel, particularly in their late troubles; therefore Moab shall fall into the same troubles; into the same hands, and be a derision, for Israel was a derision to him, v. 26, 27. The generality of the Moabites, when they heard of the calamities and desolations of their neighbours the Jews, instead of lamenting them, rejoiced in them, they skipped for joy. Many, in such a case, entertain in their minds a secret pleasure at the fall of those they had a dislike to, who yet have so much discretion as to conceal it; it is so invidious a thing. But the Moabites industriously proclaimed their joy, and avowed the enmity they had to Israel, triumphing over every Israelite they met with in distress and laughing at him, which was as inhuman as it was impious and an impudent affront both to man, whose nature they were of, and to God, whose name they were called by. Note, Those that deride others in distress will justly and certainly, sooner or later, come into distress themselves, and be had in derision. Those that are glad at calamities, especially the calamities of God's church, shall not long go unpunished.

      2. Besides this they had been guilty of malice against God's people, and treachery in their dealings with them, v. 30. They made a jest of the desolations of Judah and Jerusalem, and pretended, when they laughed at them, that it was but in sport and to make themselves merry; but, says God, "I know his wrath; I know it comes from the old enmity he has to the seed of Abraham and the worshippers of the true God. I know he thinks these calamities of the Jewish nation will end in their utter extirpation. He now tells the Chaldeans what bad people the Jews are, and irritates them against them; but it shall not be so as he expects; his lies shall not so effect it. The nation, whose fall they triumph in, shall recover itself." Some read it, I know his rage. Is it not so? Is he not very furious against the people of God? And his lies I know also. Do they not do so? Do they not belie them? Note, All the fury and all the falsehood of the church's enemies are perfectly known to God, whatever the pretenses are with which they think to cover them, Isa. xxxvii. 28.

      VII. It is a complicated destruction, and by one instance after another will at length be completed; for those that make their escape from one judgment shall perish by another: Fear, and the pit, and the snare, shall be upon them, v. 43. There shall be fear to drive them into the pit, and a snare to hold them fast in it when they are in it; so that they shall neither escape from the destruction nor escape out of it. What was said of sinners in general (Isa. xxiv. 17, 18), that those who flee from the fear shall fall into the pit and those who come up out of the pit shall be taken in the snare, is here particularly foretold concerning the sinners of Moab (v. 44); for it is the year of their visitation, when God comes to reckon with them, and will be known by the judgments which he executes, for he is the King whose name is the Lord of hosts (v. 15); he is not only the King who has authority to give judgment, but he is the Lord of hosts, who is able to do what he has determined. The figurative expressions used v. 44 are explained in one instance (v. 45): Those that fled out of the villages for fear of the enemy's forces put themselves under the shadow of Heshbon, stood there, and supposed they stood safely, as now armies sometimes retire under the cannon of a fortified city, and it is their protection; but here they should be disappointed, for, when they flee out of the pit, they fall into the snare; Heshbon, which they thought would shelter them, devours them as Moses had foretold long since (Num. xxi. 28): A fire has gone out of Heshbon, and a flame from the city of Sihon, and devours those that come from all the corners of Moab, and fastens upon the crown of the head of the tumultuous noisy ones, or of the revellers, or children of noise, not meant of the rude clamorous multitude, but of the great men, who bluster, and hector, and make a noise; the judgments of God shall light on them. Shall we hear the conclusion of this whole matter? We have it (v. 46): "Woe be to thee, O Moab! thou art undone; the people that worship Chemosh perish, and are gone; farewell, Moab. Thy sons and daughters, the hopes of the next generation, have gone into captivity after the Jews, whose calamities they rejoiced in."

      VIII. Yet it is not a perpetual destruction. The chapter concludes with a short promise of their return out of captivity in the latter days. God, who brings them into captivity, will bring again their captivity, v. 47. Thus tenderly does God deal with Moabites, much more with his own people! Even with Moabites he will not contend for ever, nor be always wrath. When Israel returned, Moab did; and perhaps the prophecy was intended chiefly for the encouragement of God's people to hope for that salvation which even Moabites shall share in. Yet it looks further, to gospel times; the Jews themselves refer it to the days of the Messiah; then the captivity of the Gentiles, under the yoke of sin and Satan, shall be brought back by divine grace, which shall make them free, free indeed. This prophecy concerning Moab is long, but here it ends; it ends comfortably: Thus far is the judgment of Moab.

      1 Concerning the Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why then doth their king inherit Gad, and his people dwell in his cities?   2 Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.   3 Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, and his priests and his princes together.   4 Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me?   5 Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.   6 And afterward I will bring again the captivity of the children of Ammon, saith the LORD.

      The Ammonites were next, both in kindred and neighbourhood, to the Moabites, and therefore are next set to the bar. Their country joined to that of the two tribes and a half, on the other side Jordan, and was but a bad neighbour; however, being a neighbour, they shall have a share in these circular predictions. 1. An action is here brought, in God's name, against the Ammonites, for an illegal encroachment upon the rightful possessions of the tribe of Gad, that lay next them, v. 1. A writ of enquiry is brought to discover what title they had to those territories, which, upon the carrying away of the Gileadites, by the king of Assyria (2 Kings xv. 29, 1 Chron. v. 26), were left almost dispeopled, at least unguarded, and an easy prey to the next invader. "What! Does it escheat ob defectum sanguinis--for what of an heir? Hath Israel no sons? Hath he no heir? Are there no Gadites left, to whom the right of inheritance belongs? Or, if there were not, are there no Israelites, none left of Judah, that are nearer akin to them than you are?" Why then does their king, as if he were entitled to the forfeited estates, or Milcom, their idol, as if he had the right to dispose of it to his worshippers, inherit Gad, and his people dwell in the cities which fell by lot to that tribe of God's people. Nay, there were sons and heirs of their own body, en ventre de sa mere--in their mother's womb, and the Ammonites, to prevent their claim, most barbarously murdered them (Amos i. 13): They ripped up the women with child of Gilead, that they might enlarge their border, that, having seized it, none might rise up hereafter to recover it from them. Thus they magnified themselves against their border and boasted it was their own, Zeph. ii. 8. Note, Though among men might often prevails against right, yet that might shall be controlled by the Almighty, who sits in the throne, judging right; and those will find themselves mistaken who think every thing their own which they can lay their hands on, or which none yet appears to lay claim to. As there is justice owing to owners, so also to their heirs, when they are dead, whom it is a great sin to defraud, though they either know not their right or know not how to come at it. This shall be reckoned for particularly, when injuries of this kind are done to God's people. 2. Judgment is here given against them for this violence. (1.) Terrors shall come upon them: God will cause an alarm of war to be heard, even in Rabbah, their capital city and a very strong one, v. 1. The Lord God of hosts, who has all armies at his command, will bring a fear upon them from all that be about them, v. 5. Note, God has many ways to terrify those who have been a terror to his people. (2.) Their cities shall be laid in ruins: Rabbah, the mother-city, shall be a desolate heap, and her daughters, the other cities that have a dependence upon her, and receive law from her as daughters, shall be burnt with fire; so that the inhabitants shall be forced to quit them, and they shall cry, and gird themselves with sackcloth, as having lost all they had, and not knowing whither to betake themselves. (3.) Their country, which they were so proud of, shall be wasted (v. 4): Wherefore gloriest thou in the valleys, and trustest in thy treasures, O backsliding daughter? They are charged with backsliding or turning away from God and from his worship, for they were the posterity of righteous Lot. It is true, they had never been so in covenant with God as Israel was; yet all idolaters may be called backsliders, for the worship of the true God was prior to that of false gods. They were untoward and refractory (so some read it); and, when they had forsaken their God, they gloried in their valleys, particularly one that was called the flowing valley, because it flowed with all good things. These they had violently taken away from Israel, and gloried in it when they had done so. They gloried in the strength of their valleys, so surrounded with mountains that they were inaccessible, gloried in the products of them, gloried in the treasures they got together out of them, saying, Who shall come unto me? While they bathed themselves in the pleasures of their country, they flattered themselves with a conceit that they should never be disturbed in the enjoyment of them: To-morrow shall be as this day; therefore they set God and his judgments at defiance; they are proud, voluptuous, and secure; but wherefore dost thou do so: Note, Those who backslide and turn away from God have little reason either to take complacency or to put confidence in any worldly enjoyments whatsoever, Hos. ix. 1. (4.) Their people, from the least to the greatest, shall be forced out of the country. Some shall flee to seek for shelter, others shall be carried into captivity, so that their land shall be quite evacuated: Their king and his princes, nay, and Milcom, their god, and his priests, shall go into captivity (v. 3), and every man shall be driven out right forth, shall take the next way, and make the best of it in his flight (v. 5), forgetting the valleys, the flowing valleys, which now fail them. And, to complete their misery, none shall gather up him that wanders, none shall open their doors to them, as Jael to Sisera, to entertain them; and those that flee shall be so much in care to secure themselves that they shall not take notice of others, no, not of those that are nearest to them, that wander, and are at a loss which way to go, as ch. xlvii. 3. (5.) Then the country of the Ammonites shall fall into the hands of the remaining Israelites (v. 2): Then shall Israel be heir to those that were his heirs, shall possess himself of their land who had possessed themselves of his, by way of reprisal. Note, The equity of divine Providence is to be acknowledged when the losses of the injured are recompensed out of the unjust gains of the injurious. Though the enemies of God's Israel may make a prey of them for a while, the tables will shortly be turned. 3. Yet there is a prospect given them of mercy hereafter (v. 6), as before to Moab. The day will come when the captivity of the children of Ammon will be brought again; for so it is in human affairs: the wheel goes round.

      7 Concerning Edom, thus saith the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?   8 Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him.   9 If grape-gatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough.   10 But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not.   11 Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me.   12 For thus saith the LORD; Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou he that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it.   13 For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.   14 I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle.   15 For, lo, I will make thee small among the heathen, and despised among men.   16 Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD.   17 Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof.   18 As in the overthrow of Sodom and Gomorrah and the neighbour cities thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it.   19 Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?   20 Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them.   21 The earth is moved at the noise of their fall, at the cry the noise thereof was heard in the Red sea.   22 Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.

      The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will come to be reckoned with, and it is now at hand, and is foretold, not only for warning to them, but for comfort to the Israel of God, whose afflictions were very much aggravated by their triumphs over them and joy in their calamity, Ps. cxxxvii. 7. Many of the expressions used in this prophecy concerning Edom are borrowed from the prophecy of Obadiah, which is concerning Edom; for, all the prophets being inspired by one and the same Spirit, there must needs be a wonderful harmony and agreement in their predictions. Now here it is foretold,

      I. That the country of Edom should be all wasted and made desolate, that the calamity of Esau should be brought upon him, the calamity he has deserved, and God has long designed him, for his old sins, v. 8. The time is at hand when God will visit him, and call him to an account, and then they shall flee from the sword, turn back from the battle, and dwell deep in some close caverns, where they shall hide themselves. All they have shall be carried off by the conqueror; whereas grape-gatherers will leave some gleanings, and even thieves know when they have enough and will destroy no further, those that destroy them shall never be satiated, (v. 9, 10); they shall make Esau quite bare, shall strip the Edomites of all they have, shall find out ways and means to come at their most hidden treasure, shall discover even the secret places where they thought to secure their wealth, and rifle them, so that they shall none of them save their wealth, no, nor save themselves nor their children, that might be concealed in a little room: He shall not be able to hide himself, and his seed too is spoiled. His brethren the Moabites, and his neighbours the Philistines, whom he might have expected succours from, or at least shelter with, are spoiled as well as he and disabled to do him any service. And he is not, or there is not he, there is none to him, none left him, that may say what follows (v. 11), Leave thy fatherless children, I will preserve them alive. When they are flying, or dying, there shall be none left, no relation, no friend, no, not so much as any parish officers to take care of their wives and children that they leave behind. Edom is not, he is cut off and gone; nor is there any to say, Leave me thy orphans. If the master of a family be cut off, or forced away, it is some comfort if he have a friend to leave his family with, whom he can confide in; but they shall have none such, for they shall all be involved in the same calamity. The Chaldee makes these to be the words of God to his people, distinguishing them from the Edomites in this calamity; and they read it, "But you, O house of Israel! you shall not leave your orphans; I will secure them, and let your widows rest on my word. Whatever becomes of the widows and fatherless of the Edomites, I will take care of yours." Note, it is an unspeakable comfort to the people of God, when they are dying, that they may leave their surviving relations with God, may, in faith, commit them to him and encourage them to trust in him; and, though they cannot promise themselves great things in the world for them, yet they may hope that he will preserve them alive, always, provided that they trust in him. Let the Edomites, for their part, count upon no other than to be made a desolation and a reproach; for the decree has gone forth; God hath sworn it by himself (v. 13), that their cities shall be wasted, nay, they shall be perpetual wastes, they shall be made mean and despicable; they had made a mighty figure, but God will make them small among the heathen; and those that despised God's people shall themselves be despised among men (v. 15, Obad. 2), nay, they shall be made monstrous, and even a prodigy (v. 17): Edom shall be such a desolation that every one who goes by shall be astonished; nay, worse yet, they shall be made a terror; Edom shall be made like Sodom and Gomorrah, none shall care for coming near the ruins of it, no man shall abide there (v. 18), such a frightful place shall it be made.

      II. That the instruments of this destruction should be very resolute and formidable. They have their commission from God; he summons them into this service (v. 14): I have heard a rumour, or report, from the Lord, heard it by the prophecy of Obadiah, heard it by a whisper to myself, that an ambassador, or herald, or messenger, is sent to the Gentiles, who are to lay Edom waste, saying, Gather you together, muster all the forces you can, and come against her; for (v. 20) this is the counsel that he hath taken against Edom. The matter is settled, the decree has gone forth, and there is no resisting it. God has determined that Edom shall be laid waste, and then he that is to be employed in wasting it shall come swiftly and strongly. Nebuchadnezzar is he or whom it is here foretold, 1. That he shall come up like a lion, with fierceness and fury, like a lion enraged by the swelling of Jordan overflowing his banks, which forces him out of his covert by the water-side into the higher grounds, v. 19. He shall come roaring, come to devour all that come in his way. He shall come against the habitation of the strong, the forts and castles; and I will cause him to come suddenly into the land (so the next words might well be read), so as to find them unprovided with necessaries for a defence; for I will look out a chosen man to appoint over her, to do this execution, a man fit for the purpose, one chosen out of the people; for when God has work to do he will find out the fittest instruments to be employed in doing it: "Who is like me for choosing the instruments, and spiriting them for the work? And who will appoint me the time? Who will challenge me, and fix a time and place to meet me? Who will join issue with me in battle? And, when I send a lion into the flock, who is that shepherd that can, or dare, stand before me, or against me, to oppose that lion, and think to rescue any of the flock?" Note, When God has work to do of any kind he will soon find those that are able to engage in it, and all the world cannot find those that are able to engage against it. Nay, if God will have Edom destroyed, and their peopled dislodged, there needs not a lion, a fierce lion to do it: Even the least of the flock shall draw them out (v. 20); the meanest servant in Nebuchadnezzar's retinue, the weakest of all that follow his camp, shall draw them out for the slaughter, shall force them to flee, or to surrender, and make their habitations desolate with them. God can bring to pass the greatest works by instruments least likely. When the Chaldean army comes against the Edomites all hands shall be employed and the poorest soldier in it shall have a pluck at them. 2. Nebuchadnezzar shall come, not only like a lion, the king of beasts, but like an eagle, the king of birds (v. 22): He shall fly as the eagle upon his prey, so swiftly, so strongly, shall clap his wings upon Bozrah, to secure it for himself (as before, ch. xlviii. 40), and immediately the hearts of the mighty men shall fail them, for they shall see he is an enemy that it is in vain to struggle with.

      III. That the Edomites' confidences should all fail them in the day of their distress. 1. They trusted to their wisdom, but that shall stand them in no stead. This is the first thing fastened upon in this prophecy against Edom, v. 7. That nation used to be famous for wisdom, and their statesmen were thought to excel in politics; and yet now they shall take such wrong measures in all their counsels, and be so baffled in all their designs, that people shall ask, with wonder, What is the matter with the Edomites? Is wisdom no more in Teman? Have the wise men of the east country (1 Kings iv. 30) become fools? Are those at their wits' end that were thought to have the monopoly of prudence? Has counsel perished from the understanding men? It is so, when God is designing the ruin of a people; for whom he will destroy he infatuates. See Job xii. 20. Has their wisdom vanished? Is it tired? (so some); is it worn out? (so others); has it become useless? so others. Yes, it will do them no service when God comes forth to contend with them. 2. They trusted to their strength, but neither shall that avail them, v. 16. They had been a terror to all their neighbours; every body feared them and truckled to them, and this made them proud and conceited of themselves and their own strength, and very secure; because no neighbouring nation durst meddle with them, they thought no nation in the world durst. Their country was much of it mountainous, having many passes which they thought themselves able to make good against any invader; but this terribleness of theirs deceived them, and so did their imaginary inaccessibleness; they did not prove so strong as they were formidable, nor so safe as they were secure. High as they are, God will bring them down; for, as there is no wisdom, so there is no might against the Lord, See these expressions, Obad. 3, 4, 8.

      IV. That their destruction should be inevitable and very remarkable. 1. God hath determined it (v. 12); he hath said it; nay (v. 13), he hath sworn it, that the Edomites shall not go unpunished, but that they shall drink the cup of trembling, which is put into the hands of all their neighbours; even those whose judgment, or doom, was not to drink of the cup, who had not so well deserved it as they had done, nations that had not been such enemies to Israel as they had been, or Israel itself, that was God's peculiar people, and among whom there were many, very many, who kept his ordinances, upon which account they might have expected an exemption; and yet they had been made to drink of the bitter cup; and shall the Edomites think to pass it? No; they shall surely drink of it. Note, When God punishes the less guilty it is folly for the more guilty to promise themselves impunity; and when judgment begins at God's house it will reach the strangers. 2. All the world shall take notice of it (v. 21): The earth is moved, and all the nations are put into a concern, at the noise of their fall; the news of it shall make them tremble. The noise of the outcry is heard to the Red Sea, which flowed upon the coasts of Edom. So loud shall be the shouts of the conquerors and the shrieks of the conquered, and such a mighty noise shall the news of this destruction of Idumea make in the nations, that is shall be heard among the ships that lie in the Red Sea to take in lading (1 Kings ix. 26), and then they shall carry the news of it to the remotest shore. Note, The fall of those who have affected to make a noise with their pomp and power will make so much the greater noise.

      23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet.   24 Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail.   25 How is the city of praise not left, the city of my joy!   26 Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the LORD of hosts.   27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad.

      The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names (v. 23), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, v. 27; see also Amos i. 4. Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet (Isa. lvii. 20), or like men in a storm at sea (Ps. xvii. 26); or the sorrow that begins in the city shall go to the sea-coast, v. 23. See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble (v. 24), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise (v. 25), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain (v. 26): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes (v. 27): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God's Israel, for which it is now thus visited.

      28 Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and spoil the men of the east.   29 Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear is on every side.   30 Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.   31 Arise, get you up unto the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, which dwell alone.   32 And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD.   33 And Hazor shall be a dwelling for dragons, and a desolation for ever: there shall no man abide there, nor any son of man dwell in it.

      These verses foretell the desolation that Nebuchadnezzar and his forces should make among the people of Kedar (who descended from Kedar the son of Ishmael, and inhabited a part of Arabia the Stony), and of the kingdoms, the petty principalities, of Hazor, that joined to them, who perhaps were originally Canaanites, of the kingdom of Hazor, in the north of Canaan, which had Jabin for its king, but, being driven thence, settled in the deserts of Arabia and associated themselves with the Kedarenes. Concerning this people we may here observe,

      I. What was their present state and posture? They dwelt in tents and had no walls, but curtains (v. 20), no fortified cities; they had neither gates nor bars, v. 31. They were shepherds, and had no treasures, but stock upon land, no money, but flocks and camels. They had no soldiers among them, for they were in no fear of invaders, no merchants, for they dwelt alone, v. 31. Those of other nations neither came among them nor traded with them; but they lived within themselves, content with the products and pleasures of their own country. This was their manner of living, very different from that of the nations that were round about them. And, 1. They were very rich; though they had not trade, no treasures, yet they are here said to be a wealthy nation (v. 31), because they had a sufficiency to answer all the occasions of human life and they were content with it. Note, Those are truly rich who have enough to supply their necessities, and know when they have enough. We need not go to the treasures of kings and provinces, or to the cash of merchants, to look for wealthy people; they may be found among shepherds that dwell in tents. 2. They were very easy: They dwelt without care. Their wealth was such as nobody envied them, or, if any did, they might come peaceably and enjoy the like; and therefore they feared nobody. Note, Those that live innocently and honestly may live very securely, though they have neither gates nor bars.

      II. The design of the king of Babylon against them and the descent he make upon them: He has taken counsel against you and has conceived a purpose against you, v. 30. That proud man resolves it shall never be said that he, who had conquered so many strong cities, will leave those unconquered that dwell in tents. It was strange that that eagle should stoop to catch these flies, that so great a prince should play at such small game; but all is fish that comes to the ambitious covetous man's net. Note, It will not always secure men from suffering wrong to be able to say that they have done no wrong; not to have given offence will not be a defence against such men as Nebuchadnezzar. Yet, how unrighteous soever he was in doing it, God was righteous in directing it. These people had lived inoffensively among their neighbours, as many do, who yet, like them, are guilty before God; and it was to punish them for their offences against him that God said (v. 28): Arise, go up to Kedar, and spoil the men of the east. They will do it to gratify their own covetousness and ambition, but God orders it for the correcting of an unthankful people, and for warning to a careless world to expect trouble when they seem to be most safe. God says to the Chaldeans (v. 31): "Arise, get up to the wealthy nation that dwells without care; go and give them an alarm, that none may imagine their mountain stands so strong that it cannot be moved."

      III. The great amazement that this put them into, and the great desolation hereby made among them: They shall cry unto them; those on the borders shall send the alarm into all parts of the country, which shall be put into the utmost confusion by it; they shall cry, "Fear is on every side--We are surrounded by the enemy." the very terror of which shall drive them all to their feet and they shall none of them have any heart to make resistance. The enemy shall proclaim fear upon them, or against them, on every side. They need not strike a stroke; they shall shout them out of their tents, v. 29. Upon the first alarm, they shall flee, get far off, and dwell deep (v. 30), as the Edomites, v. 8. And it will be found that this fear on every side is not groundless, for their calamity shall be brought from all sides thereof, v. 31. No marvel there are fears on every side when there are foes on every side. The issue will be, 1. What they have will be a prey to the Chaldeans; they shall take to themselves their curtains and vessels; though they are but plain and coarse, and they have better of their own, yet they shall take them for spite, and spoil for spoiling sake. They shall carry away their tents and their flocks, v. 29. Their camels shall be a booty to those that came for nothing else, v. 31. 2. It is not said that any of them shall be slain, for they attempt not to make any resistance and their tents and flocks are accepted as a ransom for their lives; but they shall be dislodged and dispersed; though now they dwell in the utmost corners, out of the way, and therefore they think out of the reach, of danger (by this character those people were distinguished, ch. ix. 26, 25, 23), yet they shall be scattered thence into all winds, into all parts of the world. Note, Privacy and obscurity are not always a protection and security. Many that affect to be strangers to the world may yet by unthought-of providences be forced into it; and those that live most retired may have the same lot with those that thrust themselves forth and lie most exposed. 3. Their country shall lie uninhabited; for, lying remote and out of all high roads, and having neither cities nor lands inviting to strangers, none shall care to succeed them, so that Hazor shall be a desolation for ever, v. 33. If busy men be displaced, many strive to get into their placed, because they lived great; but here are easy quiet men displaced, and no man cared to abide where they did, because they lived meanly.

      34 The word of the LORD that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying,   35 Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might.   36 And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.   37 For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, even my fierce anger, saith the LORD; and I will send the sword after them, till I have consumed them:   38 And I will set my throne in Elam, and will destroy from thence the king and the princes, saith the LORD.   39 But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.

      This prophecy is dated in the beginning of Zedekiah's reign; it is probable that the other prophecies against the Gentiles, going before, were at the same time. The Elamites were the Persians, descended from Elam the son of Shem (Gen. x. 22); yet some think it was only that part of Persia which lay nearest to the Jews which was called Elymais, and adjoined to Media-Elam, which, say they, had acted against God's Israel, bore the quiver in an expedition against them (Isa. xxii. 6), and therefore must be reckoned with among the rest. It is here foretold, in general, that God will bring evil upon them, even his fierce anger, and that is evil enough, it has all evil in it, v. 37. In particular, 1. Their forces shall be disabled, and rendered incapable of doing them any service. The Elamites were famous archers, but, Behold, I will break the bow of Elam (v. 35), will ruin their artillery, and then the chief of their might is gone. God often orders it so that that which we most trust to first fails us, and that which was the chief of our might proves the least of our help. 2. Their people shall be dispersed. There shall come enemies against them from all parts of the world, and they shall all carry some of them away captive into their respective countries; while others shall flee, some one way and some another, to shift for themselves, so that there shall be no nation whither the outcasts of Elam shall not come, v. 36. The four winds shall be brought upon them; the storm shall come sometimes from one point and sometimes from another, to toss and hurry them several ways. We know not from what point the wind of trouble may blow; but, if God encompass us with his favour, we are safe, and may be easy, which way soever the storm comes. Fear shall drive them into other countries; they shall be dismayed before their enemies; but, as if that were not enough, I will send the sword after them, v. 37. Note, God can make his judgments follow those that think by flight to escape them and to get out of the reach of them. Evil pursues sinners. 3. Their princes shall be destroyed and the government quite changed (v. 38): I will set my throne in Elam. The throne of Nebuchadnezzar shall be set there, or the throne of Cyrus, who began his conquests with Elymais. Or it may be meant of the throne on which God sits for judgment; he will make them know that he reigns, that he judges in the earth, that kings and princes are accountable to him, and that high as they are he is above them. The king of Elam was famous of old, Gen. xiv. 1. Chedorlaomer was king of Elam, and a mighty man he was in his day; the nations about him served him; his successors, we may suppose, made a great figure; but the king of Elam is no more to God than another man. When God sets his throne in Elam he will destroy thence the king and the princes that are, and set up whom he pleases. 4. Yet the destruction of Elam shall not be perpetual (v. 39): In the latter days I will bring again the captivity of Elam. When Cyrus had destroyed Babylon, brought the empire into the hands of the Persians, the Elamites no doubt returned in triumph out of all the countries whither they were scattered, and settled again in their own country. But this promise was to have its full and principal accomplishment in the days of the Messiah, when we find Elamites particularly among those who, when the Holy Ghost was given, heard spoken in their own tongues the wonderful works of God (Acts ii. 9, 11), and that is the most desirable return of the captivity. If the Son make you free, then you shall be free indeed.

      1 The word of the LORD came again unto me, saying,   2 Son of man, set thy face against the Ammonites, and prophesy against them;   3 And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity;   4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk.   5 And I will make Rabbah a stable for camels, and the Ammonites a couching-place for flocks: and ye shall know that I am the LORD.   6 For thus saith the Lord GOD; Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel;   7 Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the LORD.

      Here, I. The prophet is ordered to address himself to the Ammonites, in the name of the Lord Jehovah the God of Israel, who is also the God of the whole earth. But what can Chemosh, the god of the children of Ammon, say, in answer to it? He is bidden to set his face against the Ammonites, for he is God's representative as a prophet, and thus he must signify that God set his face against them, for the face of the Lord is against those that do evil, Ps. xxxiv. 16. He must speak with boldness and assurance, as one that knew whose errand he went upon, and that he should be borne out in delivering it. He must therefore set his face as a flint, Isa. i. 7. He must show his displeasure against these proud enemies of Israel, and face them down, though they were very impudent, and thus must show that, though he had prophesied so much and so long against Israel, yet still he was for Israel, and, while he witnessed against their corruptions, he adhered to and gloried in God's covenant with them. Note, Those are miserable that have the preaching and praying of God's prophets against them, against whom their faces are set.

      II. He is directed what to say to them. Ezekiel is now a captive in Babylon, and has been so many years, and knows little of the state of his own nation, much less of the nations that were about it; but God tells him both what they were doing and what he was about to do with them. And thus by the spirit of prophecy he is enabled to speak as pertinently to their case as if he had been among them.

      1. He must upbraid the Ammonites with their insolent and barbarous triumphs over the people of Israel in their calamities, v. 3. The Ammonites said, when all went against the Jews, Aha! so would we have it. They were glad to see, (1.) The temple burned, the sanctuary profaned by the victorious Chaldeans. This is put first, to intimate what was the cause of the controversy; they had an enmity to the Jews for the sake of their religion, though it was only some poor remains of the profession of it that were to be found among them. (2.) The nation ruined. They rejoiced when the land of Israel was made desolate, the cities burnt, the country wasted, and both depopulated, and when the house of Judah went into captivity. When they had not power to oppress God's Israel themselves they were pleased to see the Chaldeans oppress them, partly because they envied their wealth and the good land they enjoyed, partly because they feared their growing power, and partly because they hated their religion and the divine oracles they were favoured with. It is repeated again (v. 6): They clapped with their hands, to irritate the rage of the Chaldeans, and to set them on as dogs upon the game; or they clapped their hands in triumph, attended this tragedy with their Plaudite--Give us your applause, thinking it well acted; never was there any thing more diverting or entertaining to them. They stamped with their feet, ready to leap and dance for joy upon this occasion; they not only rejoiced in heart, but they could not forbear showing it, though every one that had any sense of honour and humanity would cry shame upon them for it, especially considering that they rejoiced thus, not for any thing they got by Israel's fall (if so, they would have been the more excusable: most people are for themselves); but this as purely from a principle of malice and enmity: Thou hast rejoiced in heart with all thy despite (which signifies both scorn and hatred) against the land of Israel. Note, The people of God have always had a great deal of ill-will borne them by this wicked world; and their calamities have been their neighbours' entertainments. See to what unnatural instances of malice the enmity that is in the seed of the serpent against the seed of the woman will carry them. The Ammonites, of all people, should not have rejoiced in Jerusalem's ruin, but should rather have trembled, because they themselves had such a narrow escape at the same time; it was but "cross or pile" [the toss of a halfpenny] which should be besieged first, Rabbath or Jerusalem, ch. xxi. 20. And they had reason to think that the king of Babylon would set upon them next. But thus were their hearts hardened to their ruin, and their insolence against Jerusalem was to them an evident token of perdition, Phil. i. 28. It is a very wicked thing to be glad at the calamities of any, especially of God's people, and a sin that God will surely reckon for; such delight has God in showing mercy, and so backward is he to punish, that nothing is more pleasing to him than to be stopped in the ways of his judgments by intercessions, not any thing more provoking than to help forward the affliction when he is but a little displeased, Zech. i. 15.

      2. He must threaten the Ammonites with utter ruin for this insolence which they were guilty of. God turns away his wrath from Israel against them, as is said, Prov. xxiv. 17, 18. God is jealous for his people's honour, because his own is so nearly interested in it. And therefore those that touch that shall be made to know that they touch the apple of his eye. He had before predicted the destruction of the Ammonites, ch. xxi. 28. Had they repented, that would have been revoked; but now it is ratified. (1.) A destroying enemy is brought against them: I will deliver thee to the men of the east, first to the Chaldeans, who came from the north-east, and whose army, under the command of Nebuchadnezzar, destroyed the country of the Ammonites, about five years after the destruction of Jerusalem (as Josephus relates, Antiq. 10.181), and then to the Arabians, who were properly the children of the east, who, when the Chaldeans had made the country desolate, and quitted it, came and took possession of it for themselves, probably with the consent of the conquerors. Shepherds' tents were their palaces; these they set up in the country of the Ammonites; there they made their dwellings, v. 4. They enjoyed the products of the country: They shall eat thy fruit and drink thy milk; and the milk from the cattle is the fruit of the ground at second-hand. They made use even of the royal city for their cattle (v. 5): I will make Rabbath, that was a nice and splendid city, to be a stable for camels; for its new masters, whose wealth lies all in cattle, will not think they can put the palaces of Rabbath to a better use. Rabbath had been a habitation of brutish men; justly therefore is it now made a stable for camels and the country a couching-lace for flocks, more innocent beasts than those with which it had been before replenished. (2.) God himself acts as an enemy to them (v. 7): I will stretch out my hand upon thee, a hand that will reach far and strike home, which there is no resisting the blow of, for it is a mighty hand, nor bearing the weight of, for it is a heavy hand. God's hand stretched out against the Ammonites will not only deliver them for a spoil to the heathen, so that all their neighbours shall prey upon them, but will cut them off from the people and made them perish out of the countries, so that there shall be no remains of them in that place. Compare with this, Jer. xlix. 1, &c. What can sound more terrible than that resolution (v. 7), I will destroy thee? For the almighty God is able both to save and to destroy, and it is a fearful thing to fall into his hands. Both the threatenings here (v. 5 and v. 7) conclude with this, You shall know that I am the Lord. For, [1.] Thus God will maintain his own honour, and will make it appear that he is the God of Israel, though he suffers them for a time to be captives in Babylon. [2.] Thus he will bring those that were strangers to him into an acquaintance with him, and it will be a blessed effect of their calamities. Better know God and be poor than be rich and ignorant of him.

      8 Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen;   9 Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim,   10 Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations.   11 And I will execute judgments upon Moab; and they shall know that I am the LORD.   12 Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them;   13 Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword.   14 And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD.   15 Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred;   16 Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast.   17 And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay my vengeance upon them.

      Three more of Israel's ill-natured neighbours are here arraigned, convicted, and condemned to destruction, for contributing to and triumphing in Jerusalem's fall.

      I. The Moabites. Seir, which was the seat of the Edomites, is joined with them (v. 8), because they said the same as the Moabites; but they were afterwards reckoned with by themselves, v. 12. Now observe,

      1. What was the sin of the Moabites; they said, Behold, the house of Judah is like unto all the heathen. They triumphed, (1.) In the apostasies of Israel, were please to see them forsake their God and worship idols, and hoped that in a while their religion would be quite lost and forgotten and the house of Judah would be like all the heathen, perfect idolaters. When those that profess religion walk unworthy of their profession they encourage the enemies of religion to hope that it will in time sink, and be run down, and quite abandoned; but let the Moabites know that, though there are those of the house of Judah who have made themselves like the heathen, yet there is a remnant that retain their integrity, the religion of the house of Judah shall recover itself, its peculiarities shall be preserved, it shall not lose itself among the heathen, but distinguish itself from them, till it deliver itself honourably into a better institution. (2.) In the calamities of Israel. They said, "The house of Judah is like all the heathen, in as bad a state as they; their God is no more able to deliver them from this overflowing scourge of these parts of the world than the gods of the heathen are to deliver them. Where are the promises they gloried in and all the wonders which they and their fathers told us of? What the better are they for the covenant of peculiarity, upon which they so much valued themselves? Those that looked with so much scorn upon all the heathen are now set upon a level with them, or rather sunk below them." Note, Those who judge only by outward appearance are ready to conclude that the people of God have lost all their privileges when they have lost their worldly prosperity, which does not follow, for good men, even in affliction, in captivity among the heathen, have graces and comforts within sufficient to distinguish them from all the heathen. Though the event seem one to the righteous and wicked, yet indeed it is vastly different.

      2. What should be the punishment of Moab for this sin; because they triumphed in the overthrow of Judah, their country shall be in like manner overthrown with that of the Ammonites, who were guilty of the same sin (v. 9, 10): "I will open the side of Moab, will uncover its shoulder, will take away all its defences, that it may become an easy prey to any that will make a prey of it." (1.) See here how it shall be exposed; the frontier-towns, that were its strength and guard, shall be demolished by the Chaldean forces, and laid open. Some of the cities are here named, which are said to be the glory of the country, which they trusted in, and boasted of as impregnable; these shall decay, be deserted, or betrayed, or fall into the enemies' hands, so that Moab shall lie exposed, and whoever will may penetrate into the heart of the country. Note, Those who glory in any other defence and protection than that of the divine power, providence, and promise, will sooner or later see cause to be ashamed of their glorying. (2.) See here to whom it shall be exposed: The men of the east, when they come to take possession of the country of the Ammonites, shall seize that of the Moabites too. God, the Lord of all lands, will give them that land; for the kingdoms of men he gives to whomsoever he will. The Arabians, who are shepherds, and live quietly, plain men dwelling in tents, shall by an overruling Providence be put in possession of the land of the Moabites, who are soldiers, men of war, and cunning hunters, that live turbulently. The Chaldeans shall get it by war, and the Arabians shall enjoy it in peace. Concerning the Ammonites it is said, They shall no more be remembered among the nations (v. 10), for they had been accessory to the murder of Gedaliah, Jer. xl. 14. But of the Moabites it is said, I will execute judgments upon Moab; they shall feel the weight of God's displeasure, but perhaps not to that degree that the Ammonites shall; however, so far as that they shall know that I am the Lord, that the God of Israel is a God of power, and that his covenant with his people is not broken.

      II. The Edomites, the posterity of Esau, between whom and Jacob there had been an old enmity. And here is,

      1. The sin of the Edomites, v. 12. They not only triumphed in the ruin of Judah and Jerusalem, as the Moabites and Ammonites had done, but they took advantage from the present distressed state to which the Jews were reduced to do them some real mischiefs, probably made inroads upon their frontiers and plundered their country: Edom has dealt against the house of Judah by taking vengeance. The Edomites had of old been tributaries to the Jews, according to the sentence that the elder should serve the younger. In Jehoram's time they revolted. Amaziah severely chastised them (2 Kings xiv. 7), and for this they took vengeance. Now they would pay off all the old scores, and not only incensed the Babylonians against Jerusalem, crying, Rase it, rase it (Ps. cxxxvii. 7), but cut off those that escaped, as we find in the prophecy of Obadiah, which is wholly directed against Edom, v. 11, 12, &c. It is called here revenging a revenge, which intimates that they were not only eager upon it, but very cruel in it, and recompensed to the Jews more than double. "Herein he has greatly offended." Note, It is a great offence to God for us to revenge ourselves upon our brother; for God has said, Vengeance is mine. We are forbidden to revenge or to bear a grudge. Suppose Judah had been hard upon Edom formerly, it was a base thing for the Edomites now, in revenge for it, to smite them secretly. But the Jews had a divine warrant to reign over the Edomites, for that therefore they ought not to have made reprisals; and it was the more disingenuous for them to retain the old enmity when God had particularly commanded his people to forget it. Deut. xxiii. 7, Thou shalt not abhor an Edomite.

      2. The judgments threatened against them for this sin. God will take them to task for it (v. 13): I will stretch out my hand upon Edom Their country shall be desolate from Teman, which lay in the south part of it; and they shall fall by the sword unto Dedan, which lay north; the desolations of war should go through the nation. (1.) They had taken vengeance, and therefore God will lay his vengeance upon them (v. 14): They shall know my vengeance. Those that will not leave it to God to take vengeance for them may expect that he will take vengeance on them; and those that will not believe and fear his vengeance shall be made to know and feel his vengeance; they shall be dealt with according to God's anger and according to his fury, not according to the weakness of the instruments that are employed in it, but according to the strength of the arm that employs them. (2.) They had taken vengeance on Israel, and God will lay his vengeance on them by the hand of his people Israel. They suffered much by the Chaldeans, which seems to be referred to, Jer. xlix. 8. But besides that there were saviours to come upon Mount Zion, who should judge the mount of Esau (Obad. 21), and Israel's Redeemer comes with dyed garments from Bozrah (Isa. lxiii. 1), this implies a promise that Israel should recover itself again to such a degree as to be in a capacity of curbing the insolence of its neighbours. And we find (1 Mac. v. 3) that Judas Maccabeus fought against the children of Esau in Idumea, gave them a great overthrow, abated their courage, and took their spoil; and Josephus says (Antiq. 13.257), that Hircanus made the Edomites tributaries to Israel. Note, The equity of God's judgments is to be observed when he not only avenges injuries upon those that did them, but by those against whom they were done.

      III. The Philistines. And, 1. Their sin is much the same with that of the Edomites: They have dealt by revenge with the people of Israel, and have taken vengeance with a despiteful heart, not to disturb them only, but to destroy them, for the old hatred (v. 15), the old grudge they bore them, or (as the margin reads it) with perpetual hatred, a hatred that began long since and which they resolved to continue. The anger was implacable: they dealt by revenge, traded in the acts of malice; it was their constant practice, and their heart, their spiteful heart, was upon it. 2. Their punishment likewise is much the same, v. 16. Those that were for destroying God's people shall themselves be cut off and destroyed; and (v. 17) those that were for avenging themselves shall find that God will execute great vengeance upon them. This was fulfilled when that country was wasted by the Chaldean army, not long after the destruction of Jerusalem, which is foretold, Jer. xlvii. It was strange that these nations, which bordered upon the land of Israel, were not alarmed by the success of the Chaldean army, and made to tremble in the apprehension of their own danger; when their neighbour's house was on fire it was time to look to their own; but their impiety and malice made them forget their politics, till God by his judgments convinced them that the cup was going round, and they were the less safe for being secure.