Annotations Upon Isaiah, Chapter 16
CHAP. XVI.
VERSE 1. SEnd ye the Lamb to the Ruler of the land, from Sela to the wilderneſs, unto the mount of the daughter of Zion.] There are only two Expoſitions of this place, which can conſiſt with our Tranſlation. The firſt is, that by the Lamb here is meant a Sacrifice of Atonement, which the Moabites are here ſtirred up to ſend to the Temple at Jeruſalem: Only there is this difference amongſt thoſe that do thus conceive of the Lamb to be ſent, 1. That ſome think the Prophet doth here ſeriouſly adviſe the Moabites to ſend Lambs and other ſuch like cattel, to be offered up in Sacrifice to God, the Ruler of the whole world, at the Temple at Jeruſalem, there to pacifie God's diſpleaſure againſt them. And 2. that others take it to be Ironically ſpoken, and by way of inſulting over the Moabites; as if he had ſaid, You that had wont to deſpiſe and blaſpheme the God of Iſrael, now that you ſee your ſelves in ſuch deſperate danger; now that you are ſo miſerably deſtroyed, you had beſt ſend your Sacrifices to the Ruler of the world at the Temple in Mount Zion: But alas, if you had a mind to do ſo, it is now, you ſee, too late. But then the (2.) is, that by the Lamb, which the Moabites are here adviſed to ſend to the Ruler of the land, is meant the Tribute which they were wont to pay to the King of Judah; Becauſe it is evident, that the Moabites were ſubdued by David, and became Tributaries to him. See the Notes, 2 Sam. 8.2. And it is moſt probable, that the Tribute agreed upon was that which is mentioned 2. King. 3.4. An hundred thouſand Lambs, with an hundred thouſand Rams, with the wool: which it ſeems they paid duly to the Kings of Iſrael, after that Kingdom was divided from the Kingdom of Judah, till after the death of Ahab, when they refuſed to pay their Tribute any longer, either to Ahaziah or Joram his Son. See the Notes 2 King. 1.1. and 35. Therefore it is thought the Moabites are here adviſed to pay their wonted Tribute again to the King of Judah, Send ye the Lamb, that is, the Tribute which you formerly paid of Lambs and other cattel, to the Ruler of the Land; that is, to the King of Judah, to whom of right you are Vaſſals, ever ſince David ſubdued you: From Sela, ſome chief City in the South-borders of the Land of Moab, which was afterwards taken by Amaziah King of Judah, and called Joktheel, See the Note, 2 King. 14.7. To the wilderneſs, that is the wilderneſs of Jordan, in the North-border: Unto the mount of the daughter of Zion, that is, to Jeruſalem. See the Note, Chap. 1.8. Which is all one therefore as if he had ſaid, Let all the people all the Land over, gather up this Tribute and ſend it. But indeed many Expoſitors underſtand this as ſpoken in a way of deriſion, as if the Prophet had ſaid, You had beſt (to prevent the ruin that from Judah will be brought upon you) to ſend the old Tribute again you had wont to pay to Hezekiah, the Ruler of the land (and it is like in your ſtraits you will think of doing ſo) but alas it will do no good; that will not then keep off the deſtruction, which will certainly come upon you.
Ver. 2. For it ſhall be, that as a wandring bird caſt out of the neſt, (or, as a neſt forſaken) ſo the daughters of Moab ſhall be at the fords of Arnon.] A river in the utmoſt borders of the land of Moab, Numb. 21.13. The meaning therefore ſeems to be, that as a wandring bird, driven out of her neſt, or as a brood of young birds, forſaken of their damme, or caſt out of their neſt, do fly up and down, not having any body to protect them, not knowing whither to go, or where to take up their reſt; ſo the daughters of Moab, that is, the Inhabitants of the Towns of Moab, or the Moabitiſh women, (ſee Chap. 3.16, 17. and Luk. 13.34. even they, as well as the men, ſhall flee away out of their Country, and wander up and down in deſart places, not knowing where to ſettle themſelves: Or, they ſhall be carried away captives into Aſſyria over the River Arnon. But now we muſt know, that this may be taken as ſpoken only conditionally, to wit, that thus it ſhould be with the Moabites, if they did not hearken to the advice given them in the foregoing verſe. But others, that underſtand that which is ſaid in the foregoing verſe, as ſpoken Ironically, do accordingly underſtand this as added to ſhew why there would be no thinking to ſend a Lamb, either by way of pacifying God's anger by Sacrifices, or by way of procuring their Peace, by paying their former Tribute; becauſe inſtead of that, they ſhould flee in great dread from the Sword of the Enemy, or ſhould be carried away by the Enemy into Captivity, as eaſily as a bird is driven out of her neſt.
Ver. 3. Take counſel, &c.] That is, ſay ſome Expoſitors, Conſult together how you may eſcape the deſtruction that is coming upon you. And they that do underſtand theſe firſt words thus, do accordingly hold, that in the next words the Prophet tells them what would be the beſt courſe they could take, if they deſired to prevent their approaching ruin; namely, to be courteous and kind to the out-caſts of God's people in their diſtreſs, Execute Judgment, make thy ſhadow as the night, &c. But I rather conceive, that theſe firſt words do intend the ſame thing with thoſe that follow after; Take counſel, that is, Conſider with your ſelves, and conſult together; to wit, how you may any way protect, and relieve, and procure the good of my people in their affliction and diſtreſs: Execute judgment, that is, Do that for them, which in all Juſtice and Equity you ought to do; be not injurious to my people in their diſtreſſes, as you have formerly been; but ſhew them that compaſſion, which is due to a people in ſuch miſery: Make thy ſhadow as the night in the midſt of the noon-day; that is, when my people are driven out of their Country, and flee to you to ſhelter them from their enemies, let them be concealed and hidden by you, that even at Noon-day they may be as if they were covered with the darkneſs or ſhadow of the night, when no body can ſee them, or find them out; or rather, let the harbour and entertainment they find amongſt you, be as a ſafe and ſweet refuge and refreſhment, againſt the noon-day heat of the Aſſyrians breaking in upon them, even as the pillar of the cloud (to which haply this Expreſſion doth allude) was a covert to the Iſraelites againſt the heat of the Sun, as they travelled through the VVilderneſs to Canaan; hide the out-caſts, bewray not him that wandereth; that is, Hide thoſe, that being driven out of their own Land, wander up and down amongſt you, to ſeek for ſome place of ſhelter, and do not deliver them up into the hands of their enemies. But now all this is underſtood by many, as ſpoken Ironically; Take counſel, execute Judgment, &c. as if he had ſaid, Now when the enemy is broken in upon you, it may be you will wiſh you had done what it was indeed your duty to have done to Gods poor people, when they were perſecuted and purſued by their enemies. But alas, it is now too late; you had wont to reject them, and to deal cruelly with them at ſuch times; and now you will meet with the ſame hard meaſure.
Ver. 4. Let mine outcaſts dwell with thee, Moab, &c.] That is, thoſe of my people that are driven out of the land which I had given them, and that I own ſtill as my people, though I have at preſent in juſt diſpleaſure againſt them, caſt them out for their ſins; Be thou a covert to them from the face of the ſpoiler, as if he ſhould have ſaid, As at the firſt bringing of my people out of Egypt, you did diſcover your ſpleen againſt them, (See the Notes Deut. 23.4.) ſo you have done ever ſince, being ſtill ready to ſide with their enemies that have prevailed againſt them, and to deal hardly with them in their diſtreſs; but beware, do not ſo ſtill, but rather let them have a hiding-place amongſt you, to ſhelter them from the rage of their enemies, to wit, the Aſſyrians, as moſt Expoſitors do here conceive. But now the drift of all this is only to ſhew, what in all reaſon the Moabites ought to have done; and, as ſome think, to inſult over their deſtruction, becauſe they had not done ſo: for the Extortioner is at an end, the ſpoiler ceaſeth, the oppreſſors are conſumed out of the land; that is, the Land of Judea ſhall be quite freed from the enemy that came to ſpoil and oppreſs her, which, I ſay, moſt Expoſitors underſtand of the quick diſpatch that God made of Sennacherib and his army, 2 King. 19.35. ſo that the drift of this paſſage ſeems to be this; that conſidering the calamity that was to come upon Gods people, was not like to laſt long, but that they ſhould be ſpeedily ſetled again peaceably in their own Land; the Moabites had no cauſe to reject the Jews, when they fled to them for ſhelter, as fearing leſt the Aſſyrians ſhould be enraged againſt them for it; but rather might do well therein to gratifie the Jews, thereby to make them their friends for the time to come. And all this we muſt know, is ſpoken by way of inſulting over the Moabites in their deſtruction, becauſe they had not done that, which in all reaſon and equity they ſhould have done.
Ver. 5. And in mercy ſhall the throne he eſtabliſhed, &c.] Or, prepared. That is, However the Throne of Judah ſhall be dangerouſly ſhaken by the invaſion of the Aſſyrian, which ſhall cauſe the Jews to flee to thee, O Moab; yet it ſhall not be utterly overthrown and ruined; but through the mercy and free grace of God, it ſhall be eſtabliſhed and ſetled again in great ſtrength and power, for him to whom it belongs. Some, I know, underſtand thoſe words [in mercy] of the mercy of the King of Judah, whereby his Throne ſhould be eſtabliſhed for him, and for his Succeſſors. But I queſtion not, but that it is meant of Gods mercy to the Kingdom of Judah. And thereupon it follows, and he ſhall ſit upon it in truth, &c. which words muſt be underſtood, both of Chriſt, and of Hezekiah as he was a type of Chriſt. Underſtanding it of Hezekiah, the meaning is, That he ſhould ſit upon the Throne of Judah in truth, i. e. certainly; or ſurely, firmly and conſtantly; or that he ſhould govern the people ſincerely, and uprightly; in the Tabernacle of David, that is, in the houſe and palace of David; judging, and ſeeking Judgment, and haſtning Righteouſneſs, that is, being careful to execute Judgment and Juſtice amongſt them without partiality, and without delay. But underſtanding it of Chriſt, who is indeed principally here intended; the meaning then is, That God would raiſe him up out of the Poſterity of David, and that he ſhould ſit upon the Throne of David for ever, (See the Note Chap. 9.7.) protecting his people, and executing Judgment upon his and their enemies (ſee the Note Chap. 11.5.) And accordingly the drift of this paſſage ſeems to be; firſt, more particularly, that in regard the Aſſyrian ſhould be deſtroyed, and Hezekiah ſetled in the Throne of Judah, it would be better for the Moabites to ſide with the Jews, than with the Aſſyrians. And 2ly. more generally, that it was meer ſolly in the Moabites and others, to expect the ruine of the Throne and Kingdom of Judah, upon every prevailing of their enemies againſt them; there being a King to ariſe in the poſterity of David, who ſhould ſit on that Throne, and ſhould juſtly govern and proſperouſly defend Gods people for ever.
Ver. 6. We have heard of the pride of Moab, &c.] Some Expoſitors hold, that God ſpeaks here of himſelf in the Plural Number, as in Gen. 1.26. for which, ſee the Note there. And others ſuppoſe, that this is ſpoken in the name of other people, alledging the pride of the Moabites, as a reaſon why it was no wonder to them to hear of their Deſtruction. But more generally it is thought by Expoſitors, that in this word [We] the Prophet doth include the Lord God himſelf, the Jews, and all the neighbour Nations, and that it is all one in effect, as if he had ſaid, That the Pride of Moab was on all ſides well known; We have heard of the Pride of Moab (he is very proud) even of his haughtineſs, and his pride, and his wrath; that is, the wrath, which out of his great pride and haughtineſs he hath diſcovered againſt the Jews. The full ſcope of this whole paſſage, may be thus expreſſed. Theſe things-whereto the Moabites have been here adviſed, verſe 1, 3, 4. they ought in all reaſon to have done; but alas, they are too proud to do any ſuch thing: we have heard of their proud boaſtings and threats. Becauſe they are a great and wealthy people, and their Country and Cities are very ſtrong, therefore they fear nothing; and inſtead of carrying themſelves to the people of God, according to the counſel before given them; they on the contrary, do in their pride deal deſpitefully and injuriouſly with them. But this their pride ſhall not ſecure them, but ſhall rather prove their ruine; which is implied in the following words, but his lies ſhall not be ſo, that is, their vain confidence, their proud boaſtings and threatnings ſhall prove but lies; that which they vainly and proudly conceit, and boaſt, and threaten, ſhall not come to paſs.
Ver. 7. Therefore, &c.] That is, becauſe of their horrid pride, Moab ſhall howl for Moab, that is, ſay ſome, the living Moabites ſhall howl for the dead; or rather, they ſhall mutually howl one to another, or one for another; ſo that, as it follows, every one ſhall howl, that is, there ſhall be a general howling all the Land over; for the foundations of Kir-hareſeth (See the Note Chap. 15.1.) ſhall ye mourn, that is, not for the plundring or defacing of it, but for the utter ſubverting of it, and razing the very foundations of it; and the rather haply, becauſe ye thought them invinſible. This, indeed, may be read as it is in the Margin of our Bibles, for the foundations of Kir-hareſeth ſhall ye mutter. And they that read it ſo, conceive the meaning to be, That they ſhould mutter within themſelves, that ſeeing that Town had formerly ſtood out againſt the ſiege of three Kings, (for which, ſee the Note 2 King. 3.25.) and was now in as good ſtrength as ever; therefore they ſhould be well enough able to defend it: and accordingly they hold, that in the following words, ſurely they are ſtricken, the vanity of theſe their hopes is diſcovered, in that notwithſtanding this their muttering, the foundations of this their ſtrong Town, were ſtricken, that is, overthrown or deſtroyed; or they that flattered themſelves thus, were ſtricken; that is, wounded or ſlain. But I conceive the former Tranſlation to be far the beſt; and that in the laſt words the reaſon is given why they ſhould mourn for the foundations of Kir-hareſeth, namely, becauſe they ſhould ſurely be ſtricken, that is, razed and ruined.
Ver. 8. For the fields of Heſhbon languiſh, &c.] That is, they lye waſte and deſert; ſee the Note Chap. 15.4. and the vine of Sibmah, a City formerly taken from the Amorites by the Children of Iſrael, Numb. 32.38. but now in the poſſeſſion of the Moabites; both were places it ſeems of great note for their Vineyards; ſo that the mention of theſe imports, that the moſt pleaſant and fruitful of the Land ſhould be deſtroyed: The Lords of the Heathen have broken down the principal plants thereof; that is, the Princes and Commanders of the armies invading the Land of Moab, whether Aſſyrians or Chaldeans; or thoſe great Potentates and Conquerors that have in a manner ſubdued all the Nations far and near, have by their armies utterly waſted the choice plants of theſe Vineyards; they are come even unto Jazer, a City in the confines of Moab, formerly a City of refuge in the Tribe of Gad, Joſh. 21.39. And ſome underſtand hereby, that the Lords of the Heathen went on, waſting the Vineyards even unto Jazer, and ſo on to the Wilderneſs, &c. as it followeth in the next words, becauſe ſo far that goodly track of Land was repleniſhed with Vineyards. And others underſtand hereby the peoples fleeing, or being carried Captives, even unto Jazer, through the Wilderneſs, and over the Sea; for ſo alſo they underſtood thoſe words that follow, they wandred through the Wilderneſs, and they are gone over the Sea. But becauſe there is afterward again mention made of the Vineyards, her branches are ſtretched out; I rather conceive that this, with all that follows, is ſpoken of the Vineyards of that goodly Country; and that the drift of the words is, either 1. to ſet forth the large extent of thoſe Vineyards, that ſo the former flouriſhing condition of thoſe places might ſtir up the greater lamentation for the ſad devaſtation that was coming upon them; They are come even unto Jazer, that is, theſe Vineyards of Sibmah do ſtretch forth themſelves, even as far as Jazer; they wandred through the wilderneſs, that is, they went along, winding this way and that, through the VVilderneſs, to wit, of Moab; ſee the Note above, verſ. 1. Her branches are ſtretched out, they are gone over the Sea; that is, they ran out as far as the Sea, that is, the Dead-Sea, the Lake of Sodom; yet in Jer. 48.32. it is expreſſed thus, Thy plants are gone over the Sea, they reach even to the Sea of Jazer; or elſe, 2ly. to ſhew how theſe their Vines, as being very precious, and their VVines (under which all their wealth may alſo be comprehended) were carried away (together with their perſons) even unto Jazer, and ſo through the Wilderneſs, and over the Sea, into ſome remote Country. See the Note Chap. 15.7.
Ver. 9. Therefore I will bewail, &c.] This may be taken as ſpoken by the Prophet, either in the perſon of the Moabites, or in his own perſon; See the Note before, Chap. 15.5. and it is expreſſed thus to imply, that the miſery of Moab ſhould be ſo great, that it would cauſe any man to mourn bitterly with them; I will bewail with the weeping of Jazer, the vine of Sibmah; that is, I will bewail the deſtruction of the Vineyards of Sibmah, with the weeping wherewith men wept over Jaz…r; I will weep as bitterly for the deſtroying of theſe precious vines of Sibmah, as men wept for the deſtruction of that goodly City Ja…r.
I will water thee with my tears, O Heſhb…n and Elealeh, &c] That is, I will weep abundantly for thee, powring forth even ſtreams of tears. And ſee the Note Chap. 15.4. Yea, conſidering that Heſhbon was famous for her fiſh-pools, as appears by that expreſſion in Solomons Song, Chap. 7.4. thine eyes like the fiſh-pools in Heſhbon; it may well be, that the drift of this expreſſion might be the ſame, as if he had ſaid, that Heſhbon ſhould not want his tears to water her, though he knew her to be abundantly watered already. And why he would weep ſo bitterly for theſe places, he ſheweth in the following words, for the ſhouting for thy Summer-fruits, and for thy harveſt is fallen; that is, your wonted ſinging and ſhouting with a great deal of jollity at the bringing in of your Harveſt and Vintage, is now ceaſed; to wit, becauſe your Corn and vines are ſpoiled by the enemies. But this clauſe now may be read as it is in the margin, for the alarm is fallen upon thy Summer-fruits, and upon thy Harveſt; as if the Prophet had ſaid, In Harveſt and Vintage-time the enemy ſhall break in upon you with a hideous ſhouting, (and indeed ſo it is expreſſed Jer. 48.32. The ſpoiler is fallen upon thy Summer-fruits, and upon thy Vintage) and that ſhall be inſtead of the joyful ſhouting that uſed to be in your fields at thoſe times; for if this laſt clauſe be thus tranſlated, yet that this is implied, is evident by the next verſe.
Ver. 10. And gladneſs is taken away, and joy out of the plentiful field, and in the Vineyards there ſhall be no ſinging, neither ſhall there be ſhouting, &c.] To wit, as at ſuch times of Harveſt and Vintage there uſed to be; ſee the Notes Judg. 9.27. and Pſal. 126.5, 6. and that becauſe there ſhould be no Corn to reap, nor grapes to tread, the enemy having deſtroyed all, by reaſon of God's juſt wrath againſt them, as it is expreſſed in the following words, The treaders ſhall tread out no wine in their preſſes; I, ſaith the Lord, have made their vintage-ſhouting to ceaſe.
Ver. 11. Wherefore my bowels ſhall ſound like an harp for Moab, and mine inward parts for Kir-hereſh.] See the foregoing Notes, ver. 9. and Chap. 15 ver. 1, and 5. In Jer. 48.36. it is expreſſed thus, Mine heart ſhall ſound for Moab likr pipes, &c. And therefore this of the ſounding of his bowels and inward parts, may be meant only of the deep ſighs and groans that came from his heart. Yet becauſe extremity of grief will many times cauſe a mans bowels to roll together, and ſo to rumble and make a noiſe within him, it may be meant of this, according to that, Jer. 31.20. where God ſaith of Ephraim, My bowels are troubled for him; which is in the Hebrew, my bowels do ſound for him. And there may be alſo an Alluſion to the old Cuſtom of uſing mournful Muſick, and ſinging doleful Songs, when they bewailed their dead Friends, or at any other time of great lamentation.
Ver. 12. And it ſhall come to paſs, when it is ſeen that Moab is weary on the high places, &c.] That is, when it is evident that the Moabites are even wearied and tired out with ſeeking help of their Idol-gods, upon their high-places, the ordinary places where they uſed to ſerve them; to wit, partly by their running from one high place to another, and partly by their weeping and praying there, and the multitude of their Sacrifices which in each high place they offered up to their gods; but eſpecially by the fruitleſneſs of all theſe their endeavours, in that they can procure no help from their gods by all they do: That he ſhall come to his Sanctuary to pray; to wit, ſome place reputed more holy than their ordinary high places, the Temple (as it is moſt probable) of their chief Idol Chemoſh, (See the Note, 1 Kin. 11.7.) whither they ſhall fly as their laſt refuge, and their chief Sanctuary in times of great diſtreſs, hoping there at laſt to find ſome help and relief; But he ſhall not prevail, that is, even there alſo they ſhall loſe their labour, and ſhall not prevail with their god to come to their help. And this now is added in the cloſe of all the Judgments threatned againſt the Moabites, as the height of their miſery; to wit, that when in their diſtreſs they ſhould ſeek to their gods for ſuccour, they ſhould be aſhamed and confounded, becauſe all would be loſt labour: the longer they wearied themſelves therein, the worſe things ſhould ſtill go with them. And indeed ſo this is expreſſed by the Prophet Jeremy, Chap. 48.13. And Moab ſhall be aſhamed of Chemoſh, &c.
Ver. 13. This is the word that the Lord hath ſpoken concerning Moab ſince that time.] That is, this which hath hitherto been foretold concerning the Moabites is the word which God hath ſpoken, ſince that time, that the Judgment which God had paſſed againſt them, was firſt revealed to me. That which follows, ver. 14. was after revealed. Yet I do not ſee, but that theſe words may be the entrance into the following Prophecy, wherein the preciſe time is ſet down, when this deſtruction now threatned ſhould come upon the Moabites. Having largely related the burden of Moab, Chap. 15.1. that is, the Prophecy which God had revealed to him concerning the miſeries that were coming upon Moab; as in reference to that, now he adds This, that is, this Prophecy that followeth in the next verſe, is the word that the Lord hath ſpoken concerning Moab ſince that time; that is, ſince the revelation of the foregoing Prophecy.
Ver. 14. But now the Lord hath ſpoken, ſaying, &c.] As if he ſhould have ſaid, Since the time of the revelation of the foregoing Prophecy, God hath now further made known his Will concerning Moab; But now the Lord hath ſpoken, ſaying, Within three years, as the years of an hireling, and the glory of Moab ſhall be contemned, with all that great multitude; and the remnant ſhall be very ſmall and feeble. That is, Three years hence, at the end of three years, the glory of Moab in the multitude of his people, wherein he now prideth himſelf, and whereon he relies with ſo much confidence, ſhall be brought very low, by the great deſtruction which their enemies ſhall make amongſt them. And as for thoſe words, As the years of an hireling, they are added to imply, that this Calamity ſhould come upon them preciſely at the end of three years, neither ſooner, nor later; even as an hireling goeth away from his Maſter, juſt at the expiring of the time for which he was hired; ſooner than that his Maſter will not let him go, and a day longer than that he will not ſtay: it being uſual with ſuch hired Servants earneſtly to long for the expiring of the time of their ſervices, for which ſee the Notes, Job. 7.1. and 14.5. The great queſtion is concerning the three years, the time prefixed for the deſtruction here threatned. Indeed if we ſhould underſtand theſe words, within three years, as ſome do, of the ſpace of time that ſhould be ſpent by the enemy in the deſtroying of it, there would then be no difficulty in the words, becauſe they might be underſtood of any three years at any time whatſoever. But queſtionleſs the Prophet doth here determine the time, when Moab ſhould be waſted, as is here foretold, and that purpoſely for the encouragement of God's people, by letting them know, how ſoon this ruin ſhould come upon theſe their proud enemies the Moabites. And therefore too I cannot think, that this is meant, as ſome would have it, of Nebuchadnezzars deſtroying the Moabites, three years after he had deſtroyed Jeruſalem. The foregoing Prophecy is rather meant of the deſtruction of Moab by the Babylonians, at leaſt principally of that, (ſee the Notes, Chap. 15.1.) And this is added as another Prophecy diſtinct from that, and revealed to the Prophet ſince that; and therefore muſt be meant of ſome deſtruction brought upon them by the Aſſyrians three years after the promulgation of this Prophecy. Firſt therefore, Some hold that this was prophecied in the beginning of Hezekiah's Reign, and that it was fulfilled accordingly in the fourth year of Hezekiah, when Shalmaneſer went againſt Samaria, 2 King. 18.9. and ſo as he went thither, might ſubdue and deſtroy the Moabites, that he might not leave an enemy behind his back. Or elſe that this was foretold by the Prophet, when Shalmaneſer did firſt beſiege Samaria, and that when he had taken Samaria, (which was after he had beſieged it three years, 2 Kin. 17.5.) he went againſt the Moabites, and brought this calamity upon them, that is here foretold: which laſt ſeems of the two the moſt probable; becauſe thoſe foregoing paſſages, Chap. 16.3, 4. ſeem to upbraid the Moabites for their former inhumane dealing with God's people, when they fled to them for ſhelter; which may be meant of thoſe of the ten Tribes, that fled to them upon that invaſion of their land by Shalmaneſer. Again 2ly, Some hold, that the Prophet foretold the deſtruction here threatned about the eleventh year of Hezekiah, and it was executed upon the Moabites by Sennacherib, when three years after, to wit, in the fourteenth year of Hezekiah, he invaded the land of Judah, 2 Kin. 18.13. to wit, that as he marched with his Army out of Aſſyria, with a purpoſe to ſubdue Jeruſalem, he fell upon the Moabites by the way, (which might be, though Rabſhakeh makes no particular mention of Moab amongſt the people whom his Maſter had vanquiſhed, 2 Kin. 18.34.) For indeed after the ſiege of Jeruſalem it could not be, becauſe his Army was then ſo miraculouſly deſtroyed. And thirdly, Others think that this was threatned by the Prophet about the fourteenth or fifteenth year of Hezekiah, and executed upon Moab about the ſeventeenth or eighteenth year of Hezekiah, and that by Ezarhaddon the Son of Sennacherib, when he ſwept away the remainder of the Iſraelites that were left in their land, and ſo might well deſtroy the Moabites at the ſame time; for which ſee the Note before, Chap. 7.8.