(27) Was not Israel a derision unto thee?--The "derision" had been shown at an earlier stage in the history of Judah (Zephaniah 2:8; comp. Ezekiel 25:6), but was, we may well believe, reproduced when the Moabites heard of the disasters that fell on Israel in the days of Josiah and his successors. The question that follows "Was he found among thieves?" implies an answer in the negative. Israel had not been among the lawless, aggressive nations, the robbers of the earth. Compare 2Samuel 3:33, where the question, "Died Abner as a fool dieth?" implies that he had not deserved his death as guilty of any crime. By some critics, however, the Hebrew interrogative is taken as meaning "when," and so involving the admission that Israel had been guilty of unjust invasion, and been led to that guilt by her alliance with the robber nations of the heathen.

Thou skippedst for joy.--The gesture described. like the wagging of the head of Jeremiah 18:16, or the shrugging of the shoulders, is one of triumphant malice. The symbolism of Oriental gesture is, it may be noted, specially rich in expressions of this form of evil. (Comp. Isaiah 57:4; Psalm 22:7.)

Verse 27. - Was he found among thieves? for, etc.; rather,... that, as often as thou speakest of him, thou waggest thy head. What giveth thee the right to show such scorn and insolent triumph towards Israel, as if he were one who had been arrested in the very act of robbery (comp. Jeremiah 2:26)?

48:14-47. The destruction of Moab is further prophesied, to awaken them by national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it. In reading this long roll of threatenings, and mediating on the terror, it will be of more use to us to keep in view the power of God's anger and the terror of his judgments, and to have our hearts possessed with a holy awe of God and of his wrath, than to search into all the figures and expressions here used. Yet it is not perpetual destruction. The chapter ends with a promise of their return out of captivity in the latter days. Even with Moabites God will not contend for ever, nor be always wroth. The Jews refer it to the days of the Messiah; then the captives of the Gentiles, under the yoke of sin and Satan, shall be brought back by Divine grace, which shall make them free indeed.For was not Israel a derision unto thee?.... In the time of his calamity, when the ten tribes were carried captive by the Assyrians some years ago; and of late the two tribes of Judah and Benjamin by the Chaldeans; the Moabites rejoiced at this, which they ought not to have done, upon the common principles of humanity; and especially since they were not only neighbours, but akin; and therefore, according to the law of retaliation, it was but just that they should be had in derision themselves:

was he found among thieves? that is, Israel; that he should be a derision to any, as thieves are when they are taken; men rejoice at it, insult them, and deride them; but was this the case of Israel? had he robbed any? had he done any injury to Moab, or any other? no, verily: why this derision then?

for since thou spakest of him, thou skippedst for joy; or, "shookedst thyself" (c); whenever the Moabites spoke of the distresses and calamities of Israel, and of their captivity, they laughed till they shook themselves; not only shook their heads, but their whole bodies. The Vulgate Latin version is, "therefore, because of thy words which thou hast spoken against him, thou shall be carried captive"; and Jarchi mentions such a sense of the words, as given by some of their Rabbins; and to this agrees the Targum,

"and because ye have multiplied words against them, therefore ye shall go into captivity.''

(c) "commovisti te", Vatablus, Calvin; "commoves te", Junius & Tremellius, Piscator; "motitas te", Schmidt.