Jeremiah 17
PATclsewhcro represented under tho metaphors of fishers and hunters; (see Gen. x. 9. Amos iv. 2. Habak. i. 14, 15.) because they use all the methods of open force and secret wiles (frequently compared to nets) in order to make men their prey, (See Ezek. xii, 13. Hos. v. 1.) These two similitudes imply, that tho Chaldeans shall make an entire conquest and booty of the whole land, of its inhabitants and their riches; and what shall escape one party, shall fall into the hands of another. From every mountain, &c] They shall find them out in all the places whither they flee for refuge, be they never so secret or inaccessible. (See xiii. 16.) After having renewed his threatenings against the Jews for their sins, the prophet encourages himself, and other \ well-disposed persons, to put their trust in God alone. The latter part of the chapter contains a charge to the king and people for the strict observance of the sabbath. not look into, and who very often, under great pretences of sincerity, cover over mischievous designs. Thcfollowing prophecies against Moab,Ammon,Edom, and the neighbouring countries, seem to have been fulfilled, during the long siege of Tyre, mentioned in the Argument of the foregoing chapter. (Compare Ezck. xxv. 1, &c.) See Archbishop Usher’s Annals of tho Old Testament, ad A. M. 3419. and Joseph. Antiq. lib. x. cap. 11. who places these events five years after the destruction of Jerusalem. The prophet Jeremiah in his prophecy against Moab, borrows several expressions out of Isaiah’s prophecy against the same people, though that was probably fulfilled several years before. Hoiv is the strong staff broken, and the beautiful rodf\ Compare Isa. xiv. 5. A staff or rod is an emblem of authority, and thence comes to signify a kingdom, or government, especially such a one as oppresses its subjects, or neighbours. (See Isa. ix. 4. x. 5.):a commentary.’[chap. xlix…-’ Vcr. 35. Moreover, I ivill cause him to cease in Moah that offereth in the high places.] Sec vcr. 7. and Isa. xvi. 12. Vcr. 36. Therefore my heart shall sound for Moab. like pipes, &c] My bowels are moved within me, I groan inwardly for trouble and anguish. (Compare iv. 19. Job xxx. 27. sec Isa. xvi. 11. Lam. i. 20. and the notes uponxv. 15.) The’music of pipes wns used at funerals. (Sec Sir Norton •Knatchbull’s notes on Matt. ix. 23.) Vcr. 37. For every head shall be bald, and every beard clipped, &c.] Sec the note upon xli. 5. and compare xlvii..5. Isa.‘xv. 2. -
Jeremiah 17:1
JL HE sin ofJudah is written with a pen of iron, and ivith the point of a diamond, &c. It is written in indelible characters, as when things are engraved in tables of stone, to preserve the memory of them to posterity, (Compare Job xix. 24.) In like manner the Jewish altars and other monuments of their idolatry, arc undeniable tokens of the corrupt inclinations of their hearts, which are altogether estranged from God and his true worship, rrOE to Nebo! for it is spoiled; Kiriathaim is confounded.] Two cities of Moab. (See Numb, xxxii.37. xxxiii. 47. Isa. xv. 2.) The latter of these was given by Moses to the Reubenitcs, as appears by Josh. xiii. 10. but the Moabitcs afterward recovered the possession of it, as they did Dibon, Sibmah, and other places. (Compare those texts in Numbers and Joshua, with Isa. xv.2. xvi. 8, 9. and the twenty-first and the following verses of this chapter.)
Jeremiah 17:2
Whilst their children remember their altars, and their groves, Sec. They train up their children in the same idolatrous practices. (Compare vii.18. ii. 20.) There shall be no praise of Moab.] The glory of Moab shall be contemned, as the prophet Isaiah speaks, xvi. 14. every thing for which it was commendable shall be destroyed. In Heshbon they have devised evil against it, &c] Heshbon was the capital city of the Moabites. (See Numb. xxi. 2G.) When the Chaldeans made themselves masters of Heshbon, a place of that importance, they consulted how to carry on their conquests over the rest of the country: the word Heshbon signifies, in Chaldee, a device, or consultation. So the prophet here alludes to the name of the city. (Sec the like allusions, 1. 21. Micah i. 10. 14. 25.) Also thou shalt be ait down, [or brought to silence, compare Isa. xv. 1.] O Madmen.] A city in Moab. (Isa. xxv. 10.)
Jeremiah 17:3
O my mountain in the field. A periphrasis of the temple, called elsewhere the mountain of the Lord’s house, and the holy mountain. (Sec Isa. ii. 2.) This being the principal part of Jerusalem, is put by way of synecdoche for the whole city. (Compare xxi. 13.) I will give thy substance, &c] See xv. 13. A voice of weeping shall be from Horonaim.] See Isa. xv. 5.
Jeremiah 17:4
And thou, kven thyself shall discontinue from thine heritage. The Hebrew verb shamattah, discontinue, alludes to the seventh year of release enjoined by Moses, (Deut. xv, 1.) which law the Jews had a long time neglected out of covctousness, and refused to observe, even after a solemn engagement to the contrary. (See below, xxxiv. 8, &c.) So here the words imply, that since they would not release their land, nor their servants in the sabbatical years, as God had enjoined them, he would release them from the possessions he had given them; and then the land should enjoy her sabbaths, according to the prescription of the law. (See Lev. xxvi. 34.) For ye have kindled a fire in mine anger, which sliall burn for ever.] i. e. Till you be consumed, (Compare vii. 20. xv. 14. xxi. 2.) Her little ones have caused a cry to be heard.] Both small and great were involved in this calamity. But the word tseir, signifies great as well as little: and so the Chaldee paraphrast renders it here, lords: which sense of the words is at large asserted and proved by our learned Dr. Pocock, in his Miscellaneous Notes upon Porta Mosis, p. 19, &c.
Jeremiah 17:5
Cursed be the man that trusteth in man. The prophet denounces this curse chiefly with respect to the Jews placing their trust in the assistance the Egyptians, or other their allies, would afford them against the arms of the Babylonians, which he tells them will deceive their expectation, and make them forfeit the Divine protection. (See the notes on iv. 30. xxii. 20, 22.) And maketh flesh his arm.] By flesh is meant a frail mortal man. (See Isa. xxxi. 3.) Ver. G. For he shall be like the heath in the desert.] Whereas the righteous, and he that trusteth in God, shall be like a fair flourishing tree. (Sec ver. 8.) In a salt land, and not inhabited.] Saltness in Hebrew expresses barren ground. (See Deut.xxix. 23. Psal cvii. 34. Zcph. ii.9.) For in the going up ofLuith, &c] See Isa. xv.5.
Jeremiah 17:6
And be like the heath in the wilderness. Resort to the most solitary places you can think of, where nothing grows but barren shrubs: (see xvii. 6.) and where no enemy can find you out.
Jeremiah 17:7
Because thou hast trusted in thy works. Or, In thy possession: for so the word is translated, 1 Sam,xxv.2. And Chemosh shall go into captivity.] The idol of tho Moabites, Numb. xxi. 29. (See the note on xliii. 12.)
Jeremiah 17:8
And shall not see when heat cometh. Or, shall not fear when heat cometh: so the Septuagint render the words, following the reading’of the Hebrew text, which is to be preferred before that of the margin. And shall not be careful in the time of drought.] Shall not be solicitous for fear it should lack moisture, (Sec xiv. 1.) Tlie valley also shall perish, and the plain shall be destroyed.] Those that live ir the country, with their flocks and pastures, shall be involved jn the same calamity with the inhabitants of the cities.
Jeremiah 17:9
The heart is deceitful above all things, &c. An entire confidence in God is one of the chief trials of men’s sincerity; and they that pretend to depend wholly upon him, yet in cases of apparent danger, are too apt to mistrust his promises, and have recourse to human succours. Or else the prophet here assigns a reason why we ought to put our trust in God, and not in man, whose heart we can- Give wings to Moab, that it may flee and get aivay.] It is not a common speed that can deliver him from that imminent danger which threatens him. (See ver. 23. and compare Psal. Iv. G.)
Jeremiah 17:10
I, the Lord, search the heart, &c. Since there are so many corrupt inclinations that lurk in the heart, it is very hard for men, without examining themselves very narrowly, to know the sincerity of their own hearts; it being the property of God alone, perfectly to discover the whole bent and frame of men’s dispositions. (See Psal. cxxxix. Cursed be he that doeth the work of the Lord deceitfully,^.] God executes his judgments upon sinners, by the ministry of men, and those oftentimes as great sinners, as those that suffer by them. He had declared by Jeremiah his purpose of making the Chaldeans his instruments in punishing the Jews, and the neighbouring countries. (Sec xxv. 9.) Their success answered the prediction, and Nebuchadnezzar seems to have looked upon Jeremiah as a prophet, and had a particular regard to his character. (Seexxxix. 11.) Being thus assured that he had a commission from God, he might confidently proceed in his conquests, and it would have been a fault to have shewed mercy to those whom he had good Teason to believe, that God had marked out for destruction. Such an unseasonable act of mercy is highly blamed in Saul, 1 Sam. xv. 11. and in Ahab, 1 Kings xx. 42. God’s judgments are often denounced in form of imprecation. (See Deut. xxvii. 15, &c. Judg. v. 23. Gal. i. 8. 1 Cor. xvi. 22. 2 Tim. iv. 16.)
Jeremiah 17:11
As the partridge sitteth on eggs, and hatcheth them not; so lie *hat getteth riches, but not by right, shall leave them in the midst of his days.’) It is very uncertain what kind of bird the Hebrew word kore denotes. Bochart thinks the description given of it in the Arabic writers, doth by no means agree to a partridge: so that it is needless to inquire whether the quality here mentioned belong to that bird. The sentence may best be rendered thus, As the bird kore hatcheth eggs which she did not lay: so he that getteth riches, &c. As when eggs are hatched by a bird of a different species, when once the young ones are fledged, they never stay with the dam that hatched and nourished them: so he that increases an estate which he did not come honestly by at first, shall never prosper long with it. Critics observe, that the Hebrew verb yalad, translated here hatcheth, properly signifies laying the eggs; the hatching them being expressed by the verbs bakang and dagar, the word used in the text, which our translators render sitteth on eggs, but doth properly signify hatching them. And at his end shall be afoot.] So God calls the rich man, Luke xii. 20. who was cut off in the midst of his life, when he promised himself the enjoyment of many years. Moab hathbeen at ease from his youth.] He hath never felt any calamity, since that judgment foretold by Isaiah, and inflicted by Shalmaneser. So that there were forty years between that captivity and this here spoken of. (See Archbishop TJsher’s Annals, ad An. M. 3280. and And he hath settled pn his lees.’] He hath flourished in peace, and grown rich, as wine thp.t feeds on its lees; (compare Zech. i. 12.) when the Jews during that time have suffered several captivities. Therefore his taste remained in him, and his scent is not changed.] As generous wines retain their strength as long as they continue in the lees; so he retained his wonted pride and luxury, and doth not depart from any of those vices which a long prosperity has occasioned. (See Isa. xvi. 6.)
Jeremiah 17:12
A glorious high throne from the beginning is the place of our sanctuary. God’s kingdom is from everlasting: his throne is in heaven, the place of his peculiar residence, of which his temple at Jerusalem is but an imperfect resemblance; heaven is sometimes called God’s temple, or sanctuary. (See Psal. xi. 4. xviii. 6. cii. 19. Isa.lvii. 15. Jonah ii. 7.) The words instruct the Jews to look up to God in the heavens, and not fancy the temple the only place from whence they may address themselves to him, which made them think he would never forsake that seat of his residence, nor the city where he had placed his name. (See vii. 4.) I will send unto him wanderers, &c] The Chaldean soldiers that came out of a foreign country: these shall make a prey of him, and shall carry off as much of his w r ealth as they can, and spoil the rest. (Compare xiii. 14.)
Jeremiah 17:13
O Lord, the hope of Israel, all they that forsake thee shall be ashamed. Thou hast given many gracious promises to thy people, to encourage them to trust in thee; and they that forsake their interest in thy goodness, will find all other expectations fail and disappoint them. And they that depart from me, shall be written in the earth.] They that forsake my laws, saith God, and their reliance upon me, shall not be registered among my people, nor shall their names be written in heaven, or in the book of life. (Compare Ezek. xiii. 9. Psal. lxix. 28. Luke x. 20. Philip, iv. 3.) The expression alludes to the registers that are kept of the members of every city or corporation, the privileges of which society none can pretend to, but they that have their names entered in such registers. (See Ezra ii. 59.) Because they have forsaken the Lord, the fountain of living waters.~\ Sec ii. 13. And Moab shall be ashamed of Chemosh, &c] They shall be disappointed in their expectations of succours from their tutelary idol; (see Judg. xi. 24. 1 Kings xi. 7.) as the ten tribes have been in the trust they reposed in the calf they worshipped at Beth-el. (See Hos. viii. 5. x.G.)
Jeremiah 17:14
Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise. It is from thee only that I expect comfort and relief in all my troubles and afflictions. (Sec ver. 15— 17.) And as I acknowledge that all the blessings I enjoy come from thee, so it is to thee I return all thanks and praise. (Compare Psal. cix. 1. cxlviii. 14. Dcut. x. 21.) The expression, Save me, and I shall be saved, is much the same with that “we Tcad, xxxi. 18. Turn thou me, and.I shall be turned: and both of them import, that it is the Divine assistance and blessing only that can crown human endeavours with success. (See the note there.)
Jeremiah 17:15
Behold, they say, Where is the word of the Lord? Let it come now. This is an objection common in the mouths of infidels and libertines, that God doth not speedily fulfil his promises or threatenings, so as to give them ocular demonstration of their certainty. (See Isa. v. 19. Amos v. 18. 2 Pet. iii. 4.) This was objected against the truth of Jeremy’s prophecies by the loose persons of that age. Moab is spoiled, and gone up out of her cities.’] Ox, [the spoiler] is gone up against her cities. (Compare ver. 18.) His chosen young men are gone down to the slaughter.] Compare 1. 27. The same thing is otherwise expressed, ty bringing down to the grave, or the pit.
Jeremiah 17:16
As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woful day, thou knowest. The Geneva translation renders the sense better thus, I have not thrust in myself for a pastor after thee. The prophet solemnly appeals to God, that he did not intrude himself into this office; nor was he desirous of an employment that foreboded so much evil to others, and brought a great deal of trouble upon himself. The words in the original run literally as our translation expresses them, bnt the construction is the same with that expression we read, xl. 9. where the words in the Hebrew run, Fear not from serving the Chaldeans; but our translation rightly expresses the sense, Fear not to serve the Chaldeans. (See Noldius’s Concordance, p. 567.)
Jeremiah 17:17
Be not a terror to me. Amidst all the terrors with which mine adversaries threaten me, (see xi.19. xv.10.) let me still find comfort in thee; and let not any apprehension of being forsaken by thee add a new terror to the rest of my fears.: All ye that are about him bemoan him, and all ye that kneiv his Jiame.] His calamities are so great, as must needs make all that see him, or have heard of his former fame and glory, bewail his misfortunes.
Jeremiah 17:18
And first I will recompense their iniquity and their sin double. i. e. Double in proportion to God’s usual severity in punishing men’s sins. (Compare xvii. 18, Isa. xl. 2. with the note upon that place.) Because they have defiled my land.] See ii. 7. They have filled mine inheritance with the carcasses of their detestable and abominable things.’] With their idols, which are elsewhere called carcasses, not only because they are without life, but also because of their filthiness and hatefulness in the sight of God. (See Lev. xxvi, 30. Ezek, xliii. 7. 9.) Some explain the words of the human sacrifices which were offered to idols. (See xix. 5.) \Let them be confounded, &c].See the note on xi. 20.. And destroy them with a double destruction.] Seexvi.18. Thou daughter that dost inhabit JDibon.] Thou that art softened with luxury and effeminacy. (See xlvi. 18.) Dibon was one of the chief cities of Moab. (See Numb. xxi. 30. Isa. xv. 2.) Come down from thy glory, and sit in thirst,] Submit to a mean condition, wherein thou shalt feel the want of all conveniences of life. The Hebrew language expresses a barren land, which yields no food or sustenance, by a thirsty ground. (See Psal. Ixiii. 2. Isa. xxxv. 7. Ezek. xix. 13.)
Jeremiah 17:19
O Lord, my strength and my fortress—the getitiles shall come unto thee from the ends of the earth, &c. The more emphatically to demonstrate the absurdity of forsaking the true God, and apostatizing to idolatry; the prophet foretells, that the time will come when the gentiles shall be ashamed of the idolatry they and their forefathers have been so long guilty of; shall humbly confess this their sin, and address themselves to the true God in all their wants, as their only refuge and protection. Go and stand in the gate of the children of the people, whereby the kings of Judah, come. in, and by which they go out, &c] In the most public gates of the city, and the common passages for king and people. O inhabitants ofArcer [a town in the borders of Moab; see Deut. ii. 36.] stand by the way, and espy, &c] The prophet describes the great concern and fear that was upon them, which made them hearken to every little report that was stirring.
Jeremiah 17:20
Sliall a man make gods unto himself, and they are no gods?. The absurdity of supposing that the work of men’s hands can resemble or represent the infinite majesty of God, is often insisted upon by the holy writers. (See x. 3, &c. Isa. xliv. 10, 11, &c.) Hear ye the word of the Lord, ye kings ofJudah.] Compare xix. 3. The words are directed both to the king himself, and likewise to the princes, or those of the royal blood. (See ver. 25.) The word king in the Hebrew language signifies any person in authority. (See xxv. 20, &c. 1. 41. Ii. 28. and the notes upon those texts.) Howl and cry.] There will be just occasion for a general lamentation. Tell ye in Arnon.] A country which took its name from the river Arnon, which was upon the border of Moab. (See Numb. xx. 28.)
Jeremiah 17:21
Tlterefore, behold, I will this once cause them to knoiv—my hand and my might, &c. The phrase which our English renders this once, may be translated, at this time, as it Isaiah 2 Sam. xvii. 7. If we understand the verse of the gentiles, mentioned in the foregoing verse, the sense is,, that God will at the time foretold (ver. 19.) exert his power in an extraordinary manner for their conversion. (Compare Isa. lii. 10.) If we apply the words to the Jews, they import, that he will manifest his power in bringing upon them all the evils already threatened against them, and they should know that he is the Lord, a fulfiller of his threatenings, as well as a performer of his promises. (Compare Ezek. vi. 7. xii. 20. xxiv. 24. 27.) This sense the Chaldee paraphrase expresses. Bear noburden on the sabbath-day.] SeeNehem. xiii. 19. Servile work was forbidden upon their solemn festivals; (see Lev. xxiii. 8.35.) much more upon the sabbath-day. And judgment is come upon the plain country.] See ver. 8.
Jeremiah 17:22
But hallow ye the sabbath-day, as I commanded your fathers. The sabbath was instituted as a sign or token of God’s covenant with his people; (see Exod, xxxi. 13. Ezek. xx. 12.) the observance of it was the distinguishing character of a Jew, whereby he declared-himsclf a worshipper of the true God, who made heaven and earth, and ordained the sabbath-day as a memorial of the creation. So that the Jews profaning the sabbath, was in effect a renouncing their share in God’s covenant. (See Ezek. xx. 13. 21.)
Jeremiah 17:24
And upon Kerioth. See ver. 41. Amos ii. 2. And upon Bozrah.] The same town that is called Bezer, Deut. iv. 43. Josh. xxi. 36. A different place from Bozrah, which belonged to the land of Edom, (xlix. 13.)
Jeremiah 17:25
The horn of Moab is cut off, and his arm broken. Strength is often expressed by the horn, wherein the strength of bulls, and such-like creatures, consists; and by the arm, wherein human strength doth chiefly discover itself.
Jeremiah 17:26
Make ye him t drunken, &c. God’s judgments are represented under the metaphor of a cup of intoxicating liquors. (See the note on xxv. 15.) Moab also shall wallow in his vomit, and shall be in derision.] The judgments which God sends upon him shall ex-: pose him to the scorn of his enemies: just as a drunken man is the object of men’s laughter and derision. (Compare Habak. ii. 16.)
Jeremiah 17:27
For was not Israel a derision unto thee?. Didst not thou insult over the calamities of the Jews, when they were carried away captive? (See the note on xii. 14. and compare Ezek. xxv. 8. Zeph. ii. 8.) Israel is here put for Judah. (See the note on xviii. 33.) Was he found among thieves? for since thou spakest of him, thou skippest for joy.] Though the sins of Israel were great in the sight of God, yet he had done no injury to the Moabites; so there was no reason they should use him with the same despite and contempt as if he had been a common thief taken in the very fact, whom every one thinks they have a right to abuse. (Compare ii. 26.)- The latter part of the verse maybe thus rendered, For the words thou hast spoken against hi?n, thou shalt be carried captive. This interpretation of the words the Vulgar Lathi follows, and the verb thithnoded may very. well be rendered to this sense. (See the note on xxxi. 18.)
O inltabitants of Moab, leave the cities, and dwell in the rock, &c. Flee away, and hide yourselves, if you can, from these calamities which are coming upon you. (See ver; 9. and compare Psal.- 1 v. 6, 7.)
Wehave heard the pride of Moab, Sec. Whereby he hath magnified himself against the Lord, (ver. 26.) and against the people of the Lord, (Zech. ii. 10.)
I know his wrath— but it shall not be so; his lies shall not so effect it. Or, his strength shall not avail answerably to his wrath; his power shall not be answerable to his malice. (See the note on Isa. xvi. 6.) The latter part of the sentence may be thus rendered, But it is not right, his liars do not that which is right. The word baddim, sometimes signifies those that pretend to the arts of divination, or foretelling what is to come. (See 1. 36.) If we take the word in this sense, the meaning of the sentence is, That although the soothsayers and magicians, upon whose skill Moab relies, promise, him good success, and thereby encourage his pride and arrogance; yet, in the event, it will appear that there was nothing of truth in what they said. Ver.’ 31. Tiierefore I will howl for Moab.] See the note on Isa. xv. 5. And I will cry out for all Moab.] The whole country of Moab: the phrase is the saine with that of whole Pales- Una, Isa. xiv. 31. My heart shall mourn for the men of Kir’her es.] See Isai xvi.“7. 1J.”;.
O vine of Sibmah, I will bewail thee with the weeping ofJazer. The expressions denote the destruction of the fruitful vineyards of Sibmah. The loss of which the neighbouring places of Jazer would have reason to lament. (Compare Isa. xvi. 9.) Thy plants are gone over the sea, they reach even to the sea of Jazer.] The words, pursuing the metaphor of a vineyard, imply that the principal inhabitants (compare Nahum ii.‘2.) are carried away, or forced to fly their country, and pass over the sea, that is, the river of Jazer; a stteUm that runs into the river Arnon, the border of Moab. (Numb. xxi. 13.) All lakes and rivers are called Seas in the Hebrew language.,..*>
And joy and gladness is taken out of the plentiful field; &c. The gathering in the harvest, and other fruits of the earth,- is usually accompanied with great expression^ of joy; (see Isa. ix.3. Joel i. 12.) forwhich there will be no occasion, when the enemy has spoiled or carried away their crop and* vintage. (Compare Isa. xvi. 10.)
From the cry ofHeshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, Sec. When Heshbon was taken by the enemy, (seo ver. 2. 15.)* the cry of the inhabitants reached as far as Elealeh and Jahaz: the same was likewise heard from Zoar to Horonaim. (See Isa. xv.4, 5.). As an heifer of three years old.] See the note on Isa. xv* 5. Dr. Lightfoot, in his ChorOgraphical Inquiries before his Horse Hebraicse upon St. John, chap. 3. n. 8. proposes another rendering of these words, Eglah Shelishiah, and interprets the sentence thus, From Zoar unto Horonaim, even to the thirdEglah. He supposes several places might bo called by the name of Eglah, particularly there’ is one of them mentioned, Ezek. xlvii. 10. and this in the text might be called the third Eglah, by way of distinction. For thewaters ofNimrim shall be desolate.] See the note on Isa. xv. 9. * 4Q2
Tliere shall be lamentation generally upon all the housetops of Moab. Sec the notes upon Isa. xv*3. t For I have broken Moab as a vessel wherein there Isaiah 7io pleasure.] As earthen vessels, if they are not fit for the use to which they w r ere designed, arc broken to pieces, without -any concern or regret, (compare xix.ll.) so as never to be t^paucd: thus God will deal with Moab.
TJicy shall howl, saying, How is it broken down?. Or, Broken to pieces, as the word is rendered 1.2. The prophet persists in the allusion to the breaking of an earthen vessel. • Vcr. 40. Behold, he shall fly as an eagle, and spread his wings over Moab.] Conquerors arc often compared to eagles, and other birds of prey; (seoxlix.22. Deut.xxviii.49. Dan. vii. 4.) and the encamping their armies is represented by spreading their wings. (Sec Isa. viii. 8. and the note there.) Vcr. 41. And the mighty men’s hearts in Moab at that day, shall be as the’ heart of a woman in her pangs.] They shall be dismayed at the apprehension of the evils that are coming upon them, and shall lose their wonted courage and resolution. (Compare vi. 24. xxx. 6. xlix. 22. 24. 1.37.43. li. 30. Isa. xiii. 8. Lam. i. 6. Nahum Hi. 33.).’ Vcr. 43, 44. Fear, and the pit, and the snare, shall be upon’ thee, &c] The words are taken out of Isa. xxiv. 17, 18/ (Sec the notes there.) * I’will bring upon it, even upon Moab, the year of their visitation.] Sec xi. 23. Vcr. 45. They that fled, stood under the shadow ofHeshbon became of the force.] They that fled for fear of the enemy’s forces, thought to find a shelter and safeguard in Hcshbon, a strong fenced city. (Sec vcr. 2.) But the Hebrew miccoah, because of the force, may be rendered for want of force or strength. (Compare x. 14.) And so the preposition min is translated by our interpreters, Psal. ex. 24. Lam. iv. 9. according to the old translation; and Micah iii. 6. where we read in the Hebrew, Therefore night shall be unto you from a vision, or, because ofavision: which our translators rightly render, That ye shall not have d vision-. But afire shall comeout of Heshbon, and a flame from the midst of Sihon.] That is, of the city of Sihon, meaning’Heshbon. (See Numb. xxi. 28.) When the enemies once possessed themselves of Hcshbon, the principal city bf Moab, they quickly spread like fire over the rest of the.country. So that the prophet fitly applies to the present •case the words of an ancient poem, or epinikion, made upon Sihon’s conquests over Moab, and recited by Moses, Js T umb. xxi. 27, 28, &d., And shall devour the corner of Moab, and the crown of 7 the head of the tumultuous ones.] By the comer may be meant the borders, or extreme parts of the country. So the > Hebrew word signifies, Numb, xxxiv. 3. Nchcm. xi. 22. or it may mean (he nobility, who arc the stay and support of the government, expressed likewise by the crown of the head, in the following sentence: or else both expressions may allude to the custom practised in those countries, of polling and cutting round the corners or forepart of their hair, concerning which see the note on xxv. 20. Bythe tumultuous are meant those that through pride indulge themselves in their state and plenty, and insult over their inferiors. Vcr. 46. Woe be unto thee, O Moab!] This verse is likewise taken out of Numb. xxi. 19. The people of Chemosh perisheth.] People are sometime denominated from the god they worship.. So the Jews arc called the people of the Lord, or Jehovah. Vcr. 47. Yet will I bring again the captivity of Moab in the latter days.] The Moabitcs were afterward restored to theircountry, as appears from Joscphus, Antiq. lib. xiii. cap. 17. versus finem. But these and such-like promises of mercy after judgment, are chiefly to be understood of the conversion of the gentiles under the gospel, called the latter days in the prophets. (Compare xii. 15 — 17. xlix. 6. 39. Isa. xviii. 7. xix. 18, &c. xxiii. 18.) The conversion of idolaters is expressed by returning from their captivity, Ezck. xvi. 53.