I. MOAB'S SELF-LAMENTATION. "Moab will wail for Moab; everything will wail." In her misery and distress, she reflects on her beauty. A fair land is like a fair maiden, and her desolation excites the like poignant self-pity. "I know not a greater grief," said Dante, "than to recall the happy time in the midst of distress." The picture of Moab's former happiness. The vineyard and all its gladdening associations represent the endearing charms of the land. These are no more to be enjoyed in the smitten and drooping fields of Kir-Hareseth and Heshbon. Once a splendid vine threw its noble branches and its trailing shoots far over the borders of the land to the north, to Jazer, near the Dead Sea. The lords of the heathen have beaten it down.

II. THE PROPHET'S SYMPATHY WITH THE LAMENT. He, too, will bewail the noble vine of Sibmah; he will water Heshbon and Elealeh with his tears, as he thinks of the wild uproar that fell upon the midst of the harvest of fruit and corn. In the irony of grief he uses a figure of speech very expressive. The hedad was the shout raised by the treaders of the grapes. It was a mighty heaven-rending cry, giving forth in full volume the joy and thankfulness of the rustic heart of the tillers (cf. Jeremiah 25:30). There was another shout of different import, one that fell like a knell upon the ear - the yell of a swarming host of invaders, of Jeremiah 51:14, bursting in upon the summer fruits and the vintage (Jeremiah 48:32). Then, instead of the rich flow of the trodden grape, there will be "the red rain that makes the battle-harvest grow." The silence of desolation succeeds to the sounds of rejoicing. There is a silence "more dreadful than severest sounds." It is the silence of scenes once thronged with life, and resounding with cheerful songs and cries. The prophet, as he muses, finds

"Remembrance wake with all her busy train,
Swell at his heart and turn the past to pain." Joy and exultation is withdrawn from the fruit-fields, and in the vineyards there is no jubilation or shouting; no treader treads wine in the presses, and the shout of the vintagers is at end.

"The sounds of population fail;
No cheerful murmurs fluctuate in the gale....
Thy sports are fled, and all thy charms withdrawn;
Amidst thy bowers the tyrant's hand is seen,
And desolation saddens all thy green." The prophet's inmost heart is touched, his feelings vibrate like the strings of a harp at the sound of Moab's woes. In like manner Jeremiah compares his heart to the flute. The poet and the prophet are indeed organs of the world's sorrows. And indeed these sorrows turn to music even at the worst, when interpreted by the heart of him who is in sympathy with the universal and eternal love. They are "tears most sacred" which are "shed for others' pain," and athwart them the rainbow of hope seldom fails to glimmer. So here.

III. A GLIMPSE OF HOPE. He sorrows over Moab, because Moab does not know the living God. But "when Moab, in the pressure of the further calamities of the future, again appears, as now in his idol-temple, or wearies himself, vainly wringing his hands, and in utter despair, then he wilt be ashamed of his god Chemosh, and learn true humility in Jehovah." So Ewald, who thinks that the last words, necessary to complete the sense, have been lost. Like the priests of Baal calling upon their god from morning to noon, and saying, "O Baal, hear us!" and when there was no voice, nor any that answered, leaping upon the altar, crying and gashing themselves with knives, so will the Moabites, in the extremity of their despair, appeal to Chemosh. What is more sad in the life of superstition than this passionate resort to any means, however irrational, to wring a favor from the deities of special shrines and sanctuaries? As if the true help were not ever near; as if, that being neglected, there could be hope elsewhere! Calvin observes, "While idolaters have their ordinary temples and places of worship, if any uncommon calamity befalls them, they go to another temple more sacred than the rest, expecting that there they will be more abundantly favored with the presence of their god. In like manner, the Papists of the present day, when they are reduced to any uncommon danger (for this fault has existed in all ages), think that they will more readily obtain their wish by running to St. Claude, or to Mary of Loretto, or to any other celebrated idol, than if they assembled in some neighboring church. They resolve that their extraordinary prayers shall be offered up in a church at a great distance. It is in this sense that the prophet applies the term sanctuary to that most highly celebrated among the Moabites, and says they will go to it without any advantage." One cannot help thinking of those melancholy pilgrimages to Lourdes, that focus of superstition in our own times. So do men continue to hew out to themselves cisterns that hold no water; and so necessary still is the living word of prophecy, to remind the world that only in a genuine spiritual relation to the Eternal, only in a faith and worship which is independent of place, because ever fixed in the heart, can true comfort and help be found.

IV. RATIFICATION OF THE PROPHECY. It is the word spoken long ago by Jehovah concerning Moab. And now he speaks to solemn effect, that in three years, like the years of a hireling, the glory of Moab will be disgraced, together with all the multitude of the great; only a very small remnant will be left. The days or years of the day-laborer or hireling, are those strictly measured, neither more nor less (so in Isaiah 21:16; cf. 20:3). "Of working time the hirer remits nothing, and the laborer gives nothing in." The statement is to be taken in its exactness. As the laborer knows that his time is appointed, and may look for an end of his toil when the shadow comes (Job 7:1, 2), as life itself must surely come to its close (Job 14:6), so with the long-suffering of God, so with the iniquity of nations and men, so with every abuse and oppression; nay, so with every nation and institution.

"They have their day and cease to be;
But thou, O Lord, art more than they." After the lapse of almost three thousand years, says Barnes, "every successive traveler who visits Moab, Idumaea, or Palestine, does something to confirm the accuracy of Isaiah. Towns bearing the same name, or the ruins of towns, are located in the same relative position he said they were; and the ruins of once splendid cities, broken columns, dilapidated walls, trodden-down vineyards, half-demolished temples, and fragments broken and consumed by time, proclaim to the world that those cities are what he said they would be, and that he was under the inspiration of God." And how powerfully come back to us from such scenes those "truths which wake, to perish never!" Amidst the gloom the word of prophecy shines as a light in a dark place. Its voice prevails overtime; imparts warmth to the heart amidst the rigors of Providence; calls to mind with its persuasive strain long-slighted truths; teaches that while

"Trade's proud empire hastes to swift decay,
As oceans sweep the labor'd mole away," the state or the individual that is possessed of moral strength may be blessed in poverty; that there is a good which is not dependent on the fertility of a land, or the strength of its fortresses - which will survive the desolation of its fields, the downfall of its kings, the overthrow of its idols. - J.

is never concealed in the Divine writings. God is always seeking to bring about the time when in mercy His throne shall be established, and when there shall sit upon it in truth one who will represent the ideal judgment and blessing of God. The fifth verse might be rendered, "In mercy shall a throne be established, and One shall sit upon it in truth." The prophet has constantly kept before his mind the image of an ideal king. The ideal was partially fulfilled in Hezekiah, yet only partially; the prophet was sure One was coming who would fulfil it in its utmost meaning, and he steadfastly kept his eye on the bright day when God's throne should be established among the nations, and His sceptre should be extended over all. God does not exist merely to destroy, nor does He rule only in order that He may humble and crush; His purpose is one of equity, righteousness, blessing, cultivation.

(J. Parker, D. D.)