Isaiah 15:1–16:14

The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer. 48), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (Isa 16:14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there, - that there is a providence which governs the world and all the nations of it, - and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God's care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet's mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them. Now concerning Moab it is here foretold, I. That their chief cities should be surprised and taken in a night by the enemy, probably because the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely (Isa 15:1): Therefore there shall be great grief, because in the night Air of Moab is laid waste and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army. Note, 1. Great changes and very dismal ones may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us therefore lie down as those that know not what a night may bring forth. 2. As the country feeds the cities, so the cities protect the country, and neither can say to the other, I have no need of thee. II. That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (Isa 15:2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods? III. That there should be the voice of universal grief all the country over. It is described here elegantly and very affectingly. Moab shall be a vale of tears - a little map of this world, Isa 15:2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (Isa 15:3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to their gods. Those that cry not to God with their hearts do but howl upon their beds, Hos 7:14; Amo 8:3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart's ease (Sa1 1:18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (Isa 15:4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris - to have associates in woe. IV. That the courage of their militia should fail them. Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, Isa 15:4. See how easily God can dispirit the stoutest of men, and deprive a nation of benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it. V. That the outcry for these calamities should propagate grief to all the adjacent parts, Isa 15:5. 1. The prophet himself has very sensible impressions made upon his spirit by the prediction of it: "My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling." Note, It becomes God's ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners. 2. All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom's flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as Sa1 6:12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, Sa2 15:30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Jos 16:3, Jos 16:5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, "Fire, fire! we are all undone." Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?

The burden of Moab. Here the Prophet prophesies against the Moabites, who were neighbors to the Jews and related to them by blood; for we know that the Moabites were descended from Lot, who was Abraham's nephew. (Genesis 11:31, Genesis 19:37.) Those nations being so closely related, humanity at least demanded that they should maintain some friendly intercourse with each other. But no relationship prevented the Moabites from cherishing hostility towards the Jews, or even from harassing them whenever it was in their power; which is an evidence of a savage and barbarous disposition. To them also, on account of their cruelty towards the people of God, to whom they ought to have conducted themselves with brotherly love, the Prophet therefore threatens destruction. We ought to remember the design of these predictions. It cannot be believed that they were of any advantage to the Moabites, even though they had heard from the mouth of the Prophet himself the words which we read; but he neither addressed them with his voice, nor sent to them a written communication. It was therefore to believers, rather than to them, that the Prophet looked, and for two reasons. The first reason was, that when they saw so many changes taking place, cities overturned, kingdoms destroyed and succeeding one another, they might not think that this world is governed by the blind violence of fortune, but might acknowledge the providence of God. If nothing had been foretold, the minds of men, having a strong tendency to foolishness, and being strangely blind to the works of God, might have been disposed to attribute all this to chance; but when they had been forewarned by the Prophets, they beheld the judgments of God as from a lofty watch-tower. To us also in the present day Isaiah has, as it were, pointed out with the finger what was then hidden. In his predictions we behold God sitting on his judgment-seat, and regulating everything according to his pleasure; and although the wicked in various ways vented their mad rage, still the Lord made use of their agency to execute his judgments. The second design which the prophets had in view was, that while the whole world was shaken, the Jews might know that God took care of their safety, and that he testified the warmth of his affection for the Church, by taking vengeance on her enemies by whom she had been barbarously treated. Ar-Moab. The Hebrew word r (Ar) means a city; as qyr (kir) means a wall; but as r mv'v (Ar-Moab) was one of the chief cities of the Moabites, it is supposed to be here a proper name. We might indeed explain both words as appellatives, to convey a threatening of the overthrow of the fortified towns of which the Moabites are proud; but I rather adopt the ordinary interpretation. Here therefore Isaiah has given a description, that we may behold in it the overthrow of the Moabites, when their chief cities are destroyed. In the night. By the night he means a sudden and unexpected occurrence, which the Moabites did not dread. Night being appropriated to rest, if anything happen at that time, it is viewed as sudden and unlooked for, and therefore excites violent alarm. Besides, he intended to rebuke the Moabites for being free from anxiety, considering themselves to be fortified by defences on every hand, and placed beyond the reach of all danger. Is brought to silence. That is, is destroyed, and hence also Silence sometimes means Death. Others disregard the metaphor, and choose to render it, She is cut off; but I leave that point undecided. What Isaiah declares as to the Moabites, Scripture pronounces as to the reprobate, that destruction is at hand, and, when they are looking for nothing of that kind, will fearfully overwhelm them. (Jeremiah 23:19; 1 Thessalonians 5:2, 3.)

Here the prophet further describes the woeful and piteous lamentations that should be heard throughout all the country of Moab when it should become a prey to the Assyrian army. "By this time the cry has gone round about all the borders of Moab," Isa 15:8. Every corner of the country has received the alarm, and is in the utmost confusion upon it. It has reached to Eglaim, a city at one end of the country, and to Beer-elim, a city as far the other way. Where sin has been general, and all flesh have corrupted their way, what can be expected but a general desolation? Two things are here spoken of as causes of this lamentation: - I. The waters of Nimrim are desolate (Isa 15:6), that is, the country is plundered and impoverished, and all the wealth and substance of it swept away by the victorious army. Famine is usually the sad effect of war. Look into the fields that were well watered, the fruitful meadows that yielded delightful prospects and more delightful products, and there all is eaten up, or carried off by the enemy's foragers, and the remainder trodden to dirt by their horses. If an army encamp upon green fields, their greenness is soon gone. Look into the houses, and they are stripped too (Isa 15:7): The abundance of wealth that they had gotten with a great deal of art and industry, and that which they had laid up with a great deal of care and confidence, shall they carry away to the brook of the willows. Either the owners shall carry it thither to hide it or the enemies shall carry it thither to pack it up and send it home, by water perhaps, to their own country. Note, 1. Those that are eager to get abundance of this world, and solicitous to lay up what they have gotten, little consider what may become of it and in how short a time it may be all taken from them. Great abundance, by tempting the robbers, exposes the owners; and those who depend upon it to protect them often find it does but betray them. 2. In times of distress great riches are often great burdens, and do but increase the owner's care or the enemies' strength. Cantabit vacuus coram latrone viator - The penniless traveller will exult, when accosted by a robber, in having nothing about him. II. The waters of Dimon are turned into blood (Isa 15:9), that is, the inhabitants of the country are slain in great numbers, so that the waters adjoining to the cities, whether rivers or pools, are discoloured with human gore, inhumanly shed like water. Dimon signifies bloody; the place shall answer to its name. Perhaps it was that place in the country of Moab where the waters seemed to the Moabites as blood (Kg2 3:22, Kg2 3:23), which occasioned their overthrow. But now, says God, I will bring more upon Dimon, more blood than was shed, or thought to be seen, at that time. I will bring additions upon Dimon (so the word is), additional plagues; I have yet more judgments in reserve for them. For all this, God's anger is not turned away. When he judges he will overcome; and to the roll of curses shall be added many like words, Jer 36:32. See here what is the yet more evil to be brought upon Dimon, upon Moab, which is now to be made a land of blood. Some flee, and make their escape, others sit still, and are overlooked, and are as a remnant of the land; but upon both God will bring lions, beasts of prey (which are reckoned one of God's four judgments, Eze 14:21), and these shall glean up those that have escaped the sword of the enemy. Those that continue impenitent in sin, when they are preserved from one judgment, are but reserved for another.

He shall go up into the house. [236] So far as relates to the words, some pass by the Hebrew noun vyt, (baith;) but as it signifies a house and a temple, it is probable that it was the word commonly used for a temple, as in many other passages the house of God means the temple [237] (Exodus 23:19, Exodus 34:26; Deuteronomy 23:18; Joshua 9:23.) By representing the Moabites as bowing down before their idols, he at the same time condemns their superstition in worshipping their idol Chemosh, as may easily be inferred from 1 Kings 11:7, Jeremiah 48:7, 13. "The Moabites," says Isaiah, "shall betake themselves to their god when matters are so desperate, but to no purpose; for they shall find in him no assistance." And to Dibon to the high places. This makes it still more evident that he is speaking of the Temple; and it is beyond a doubt that the Moabites had a fortress remarkable and celebrated above the rest, in which they had built high places in honor of their idol. Being ignorant of the true God, to whom they might betake themselves in adversity, we need not wonder that they betake themselves to an idol, in conformity to their ordinary custom. By doing this they increased their misery, and brought upon themselves an accumulation of all distresses; for they inflamed the wrath of God still more by those very means which they considered to be fitted for appeasing his wrath. He therefore wished to state more plainly the condition of the ungodly, who have no refuge in adversity; for as to those remedies which they think will be adapted to their diseases, nothing can be more destructive to them, since they excite more and more the Lord's indignation. Moab shall howl over Nebo and over Medeba. Nebo also was one of the cities of the Moabites. The Prophet has already named two of them, Ar and Kir; he now adds a third, Nebo; and lastly he mentions a fourth, Medeba; as if he had said that this destruction would not only seize the extremities of that country, but would reach its inmost recesses, so that not one corner could be exempted. On every head. Every nation has its peculiar ceremonies to denote mourning or joy. The Italians and other western nations allowed the hair and beard to grow when they were in mourning; and hence arose the phrase, to lengthen the beard. On the other hand, the eastern nations shaved the head and beard, which they reckoned to be ornamental; and when they reversed their ordinary custom, that was a token of mourning. [238] Nothing else therefore is meant than that the condition of the whole kingdom will be so mournful, that the indications of mirth will be laid aside, and all will wear the tokens of grief and lamentation.

In his streets. [239] He proceeds with the same subject, describing more fully the tokens of mourning, in which the eastern nations abound more than others; for, having quicker understandings and keener feelings, they express their emotions by outward signs more than others do, who, being slower in apprehension, are likewise slower in movement and gesture. It was no doubt faulty in them that they indulged in so many ceremonies and gesticulations; but the Prophet spoke of them as what was known and common, only for the purpose of describing the grief which would follow the desolation of that country. Every one shall howl and descend to weeping. [240] It was with good reason that he added this description; for we are never moved by predictions, unless the Lord place them, as it were, before our eyes. Lest the Jews should think that these matters might be lightly passed by, when he described that destruction, he determined to mention also mourning, weeping, and howling, that they might see almost with their own eyes those events which appear to be incredible, for the Moabites were at that time in a state of profound peace, and believers had the more need of being confirmed, that they might not call this prophecy in question. By the same means he points out the despair to which unbelievers are liable in adversity, for the support on which they rely is insecure.

And Heshbon shall cry, and Elealeh. Here he names other cities; for his design is to bind up, as it were, in a bundle all the cities of that country, that they may be involved in the general destruction; as if he had said, that none at all shall be exempted. Therefore the light-armed soldiers of Moab shall howl. Though l kn (gnal ken) literally signifies therefore, yet some think that a reason is not here assigned; but that is of little importance. The Prophet shows that there will be none that does not howl; for he declares that the bold and courageous shall mourn. Next he adds, the soul of every one shall howl to him. [241] Every one shall be so engrossed with his own grief, that he will not think of his neighbors.

My heart shall cry out for Moab. At length he assumes the character of a mourner. But it may be thought to be strange and inconsistent in him to bewail the calamity of the Moabites; for he ought rather to have lamented the destruction of the Church, and to have rejoiced at the ruin of her enemies. It is customary with the prophets, however, to assume in this manner the character of those whose calamities they foretell, and thus to exhibit their condition, as it were, on a stage; by which means they produce a stronger impression than if they delivered their instruction in a direct form. Yet there can be no doubt that the prophets shuddered at the judgments of God, even against the wicked; though the meaning which I have stated is simpler and more appropriate, and may easily be inferred from frequent usage. His fugitives to Zoar, [242] a heifer of three years old. He calls them fugitives who shall escape from it; for he means that those who shall escape from Moab will come even to Zoar [243] Now, he compares Zoar to a heifer of three years old, which is in full vigor, and has not felt the pangs of birth, or toil, or the yoke, but revels in the buoyancy of mirth and wantonness. When men are hard pressed by an invading army, they flee to cities which have not been attacked, and which appear to be the farthest removed from danger. Such was Zoar, for it had never been attacked by enemies. Yet, if it be thought better to view it as applying to the whole country, I have no objection; for Jeremiah appears to speak in general terms, though he borrows many statements from Isaiah. (Jeremiah 48:34.) But perhaps in that passage also he names both Zoar and Horonaim, or rather the whole of the country between them. If you extend it to the whole nation, the meaning will be, "The Moabites have enjoyed the highest luxury, and every kind of abundance, and hitherto have suffered no distress. Hence has arisen their stubbornness, and, in order to subdue them, they must be banished and driven even to Zoar." Now Zoar was a town very far removed from the Moabites; and, therefore, he means that they cannot provide for their safety but by fleeing to a distance. Here all with whom the Lord deals tenderly are taught not to exalt themselves, or to provoke God by their wantonness, but to be modest even amidst the highest prosperity, and likewise to be prepared for every change, when the Lord shall be pleased to throw them down from their prosperity. By the going up of Luhith. He describes other parts of the country of Moab, and delineates the flight and mourning of that nature which should spread throughout the whole land. By the way of Horonaim they shall raise the cry of sorrow. The words which we have translated, they shall raise up a cry, some render, they shall bruise or break themselves by crying, and think there is a transposition of the letters, and that (ain) is doubled; and thus the root of the verb would be rh, (ragnah.) But as it made little difference in the meaning of the passage, I have adhered to the commonly received opinion, that yrv (yegnogneru) is derived from the verb vr, (gnur.) If it be thought better to make the verb signify break, the meaning will be, "There shall be a shaking, and, as it were, a breaking of the members of the body, when arm is dashed against arm."

The waters of Nimrim. By an exaggerated form of expression he gives a more enlarged view of this desolation. He says that the grass is withered, which takes place when God leaves any soil destitute of all nourishment. The waters will be taken away, which probably were highly necessary for that dry and parched country; for soils of that kind produce nothing without irrigation. Though the style is exaggerated, yet nothing is stated but what is strictly true; for the Prophet did not go beyond proper bounds, but found it necessary to use bold expressions to suit the ignorance of the people, in order to inform them that a land which is deprived of the blessing of God will be like a desert without any beauty.

Therefore what every one hath left. [244] This corresponds to the ordinary expression, (Ce qu'il aura espargne,) Whatever he shall have spared. He means the riches that are laid up, and describes what usually happens in countries which are invaded by an enemy. All the inhabitants are wont to convey their riches elsewhere, and to lay them up in some safe place, that they may afterwards bring them back when peace has been restored. To the brook of the willows. He means that they will have no storehouse, no fortress in which they can lay them up with safety; so that they will be compelled to hide them among the willows. This certainly is the lowest wretchedness, when the enemy is attacking us, and we can find no storehouse for laying up those things which we have collected with great industry. These willows were probably situated in some remote and sequestered place. Others explain it as referring to enemies, that they will bring the fruits of their robbery to the brook, to divide among themselves the general plunder.

The cry is gone round about the borders of Moab. [245] ky, (ki,) for, is added for the sake of ornament. He means that every part of that country all around shall be full of crying and howling; because that destruction reaches from one extremity to another. Besides the crying he twice mentions the howling, to denote the excess of grief, as men who are in despair surrender themselves entirely to lamentation.

For the waters of Dimon shall be filled with blood. [246] Here he describes not only grief and howling, flight or trembling, or the covetousness of enemies in plundering their wealth, but the slaughter of men. How great must this have been, when large and magnificent rivers, such as Dimon was, are filled with blood! For I will lay upon Dimon additions. [247] By additions he means that the Lord, in whose name he speaks, will multiply the murders; so that the dead bodies shall be heaped up, and there shall be no end to cruelty and slaying. Now, though the Assyrians were cruel in this slaughter, yet the Lord was not cruel; for he justly punished the barbarity of the Moabites which they basely exercised towards the Jews, on whom they ought to have had compassion. It was right that they should suffer the same punishment which they had inflicted on others. To those who have escaped of Moab lions. These also are the additions of which he spake, or, at least, a part of them. This may be regarded as the copestone of that calamity; so that if any detachments of the enemy attempted to escape, and to rescue themselves from the slaughter, they had to encounter lions [248] and wild beasts, by which they were devoured. "They will, indeed," says he, "rescue themselves from the slaughter, but they will not on that account be safe, nor will they escape the hand of God." And this is the true meaning of the Prophet, if we carefully examine the scope of the whole passage; for he intended to deepen the picture of that distressing calamity by adding, that even the small remnant which shall be rescued from the slaughter will fall into the jaws of lions. The hand of the Lord pursues the wicked in such a manner that they cannot in any way escape; for if they avoid one danger, they immediately meet with another. Let us remember that these things are spoken by the Prophet for the consolation of the godly, that they may fortify their minds by some promise against the cruelty of their enemies, who shall at length be destroyed, and shall nowhere find a refuge either in their gods, or in fortresses, or in lurking-places, or in flight. Footnotes: [236] He is gone up to Bajith. -- Eng. Ver. ^FT228 He is gone up to Moab into the house. -- Jarchi. Breithaupt remarks that the Hebrew word hvyt (habbaith) is sometimes viewed as a proper name, and that in the version of Junius and Tremellius it is rendered Bajith. -- Ed ^FT229 "Shaving the head and face are the eastern tokens of mourning for the dead. (Isaiah 3:24; Jeremiah 41:5; Micah 1:16.)" -- Rosenmuller ^FT230 In their streets. -- Eng. Ver. ^FT231 Weeping abundantly. (Heb. descending into weeping, or, coming down with weeping.) -- Eng. Ver. ^FT232 His life shall be grievous unto him. -- Eng. Ver. ^FT233 His fugitives shall flee unto Zoar, an heifer of three years old, (or, to the borders thereof, even as an heifer.) -- Eng. Ver. ^FT234 "Jonathan translates the word vrychh, (berechahh,) as if it had been written vvrchym (borachim,) that is, those who flee; so that the meaning will be, Some of them shall flee, in order to preserve themselves, even to Zoar, as Lot, their father, once did, (Genesis 19:23,) who fled to Zoar.'" -- Jarchi ^FT235 Therefore the abundance they have gotten. -- Eng. Ver. Therefore the substance which they have saved. -- Stock The riches which they have gained. -- Lowth ^FT236 For the cry is gone round about the borders of Moab. -- Eng. Ver. ^FT237 "Alluding to the name Dimon, which signifies Bloodtown." -- Rosenmuller ^FT238 For I will bring more (Heb. additions) upon Dimon. -- Eng. Ver. ^FT239 "This I take to be the plague of lions, recorded in 2 Kings 17:25, which afflicted the new inhabitants of the land of Israel, and the remnant of the Moabites, suffered to continue there by Shalmanezer. Other interpretations are proposed; but it is best, in obscure local prophecies, to adhere to the little light afforded by the records of the times." -- Stock [237] {Bogus footnote} [238] {Bogus footnote} [239] {Bogus footnote} [240] {Bogus footnote} [241] {Bogus footnote} [242] {Bogus footnote} [243] {Bogus footnote} [244] {Bogus footnote} [245] {Bogus footnote} [246] {Bogus footnote} [247] {Bogus footnote} [248] {Bogus footnote}

tops of . . . houses--flat; places of resort for prayer, &c., in the East (Act 10:9). weeping abundantly--"melting away in tears." HORSLEY prefers "descending to weep." Thus there is a "parallelism by alternate construction" [LOWTH], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.

Heshbon--an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jer. 48:1-47). Elealeh--near Heshbon, in Reuben. Jahaz--east of Jordan, in Reuben. Near it Moses defeated Sihon. therefore--because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry. life, &c.--rather, "his soul is grieved" (Sa1 1:8) [MAURER].

My--The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation. fugitives--fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. HORSLEY translates, "her nobility," or "rulers" (Hos 4:18). heifer, &c.--that is, raising their voices "like a heifer" (compare Jer 48:34, Jer 48:36). The expression "three years old," implies one at its full vigor (Gen 15:9), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jer 31:18; Hos 4:13. MAURER translates, "Eglath" (in English Version, "a heifer") Shelishijah (that is, the third, to distinguish it from two others of the same name). by the mounting up--up the ascent. Luhith--a mountain in Moab. Horonaim--a town of Moab not far from Zoar (Jer 48:5). It means "the two poles," being near caves. cry of destruction--a cry appropriate to the destruction which visits their country.

For--the cause of their flight southwards (Kg2 3:19, Kg2 3:25). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.

Therefore--because of the devastation of the land. abundance--literally, "that which is over and above" the necessaries of life. brook of . . . willows--The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-PetrÃ&brvbra; now Wady-el Arabah. "Arabia" means a "desert."

Eglaim-- (Eze 47:10), En-eglaim. Not the Agalum of EUSEBIUS, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them. Beer-elim--literally, "the well of the Princes"--(so Num 21:16-18). Beyond the east borders of Moab.

Dimon--same as Dibon (Isa 15:2). Its waters are the Arnon. full of blood--The slain of Moab shall be so many. bring more--fresh calamities, namely, the "lions" afterwards mentioned (Kg2 17:25; Jer 5:6; Jer 15:3). VITRINGA understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters of Dimon by the streams of blood of the slain. Next: Isaiah Chapter 16

The burden of Moab,.... A heavy, grievous prophecy, concerning the destruction of Moab. The Targum is, "the burden of the cup of cursing, to give Moab to drink.'' This seems to respect the destruction of it by Nebuchadnezzar, which is prophesied of in Jeremiah 48:1 for that which was to be within three years, Isaiah 16:14 looks like another and distinct prophecy from this; though some think this was accomplished before the times of Nebuchadnezzar, either by Shalmaneser king of Assyria, some time before the captivity of the ten tribes, as Vitringa and others; or by Sennacherib, after the invasion of Judea, so Jarchi. Because in the night Ar of Moab is laid waste, and brought to silence; this was a chief city in Moab, perhaps the metropolis of it; see Numbers 21:28. Kimchi conjectures it to be the same with Aroer, which was by the brink of the river Arnon, Deuteronomy 2:36, Deuteronomy 3:12 and is mentioned with Dibon, as this, in Numbers 32:34 of which notice is taken, and not of Ar, in Jeremiah 48:19. Some versions take Ar to signify a "city", and render it, "the city of Moab", without naming what city it was; and the Targum calls it by another name, Lahajath; but, be it what city it will, it was destroyed in the night; in such a night, as Kimchi interprets it; in the space of a night, very suddenly, when the inhabitants of it were asleep and secure, and had no notice of danger; and so the Targum adds, "and they were asleep.'' Some have thought this circumstance is mentioned with a view to the night work, that work of darkness of Lot and his daughter, which gave rise to Moab; however, in a night this city became desolate, being taken and plundered, and its inhabitants put to the sword, and so reduced to silence; though the last word may as well be rendered "cut off" (n), utterly destroyed, being burnt or pulled down; two words are made use of, to denote the utter destruction of it: because in the night Kir of Moab is laid waste, and brought to silence; either in the same night, or rather in another. Kir, another city of Moab, met with the same fate as Ar. This is called Kirhareseth, and Kirharesh, in Isaiah 16:7 and so Kirheres in Jeremiah 48:31 called Kir of Moab, to distinguish it from Kir in Assyria, Amos 1:5 and Kir in Media, Isaiah 22:6. (n) "succisus", Pagninus, Montanus; "excisa", Junius & Tremellius, Piscator. So Ben Melech interprets it by

He is gone up to Bajith,.... That is, Moab; the king or people of Moab, particularly the inhabitants of the above cities. Bajith signifies house; and here a house of idolatry, as Kimchi interprets it; it was an idol's temple, very likely the temple of their god Chemosh, the same which is called Bethbaalmeon, Joshua 13:17 "the house of Baal's habitation", and is mentioned with Dibon and Bamoth, as here; hither the Moabites went in their distress, to lament their case, ask advice, make supplication, and offer sacrifice: and to Dibon, the high places, to weep; Dibon was another city of Moab, Numbers 21:30 where probably were high places for idolatrous worship, and from whence it might have the name of Dibonhabbamoth, as it may be here called; or since there was such a place in Moab as Bamoth, here rendered "high places", it may be taken for a proper name of a place, Numbers 21:20 and the rather, since mention is made of Bamothbaal along with Dibon, and as distinct from it, Joshua 13:17 and Jarchi interprets the words thus, "and the men of Dibon went up to Bamoth to weep.'' Kimchi takes all three to be places of idolatrous worship, and which is not unlikely. Moab shall howl over Nebo, and over Medeba; two cities in the land of Moab, now taken, plundered, and destroyed; the former of these, Nebo, had its name either from the Hebrew word "naba", to prophesy, because of the prophecies or oracles which is thought were delivered here from the Heathen priests, as from their deities; and among the Chaldeans there was a god of this name, Isaiah 46:1 or from the Arabic word "naba" (o), to be eminent, and so had its name from its height; near to it was a mountain of the same name, where Moses had a view of the land of Canaan, and died, Deuteronomy 32:49 of this city see Numbers 32:3. Jerom says (p), that in his time a desert place called Naba was showed, eight miles distant from the city Esbus (Heshbon, Isaiah 15:4) to the south. The latter of these, Medeba, is mentioned in Numbers 21:30 this city is by Ptolemy (q) called Medava. Josephus (r) speaks of it as a city of Moab, in the times of Alexander and Hyrcanus; so that if it was now destroyed, it was built again: and Jerom (s) says of it, that in his days it was a city of Arabia, retaining its ancient name, near Esebon, or Heshbon. On all their heads shall be baldness; that is, on the heads of the Moabites, especially the inhabitants of these cities that survived the destruction, who through sorrow and distress, and as a token of mourning, tore off the hair of their heads, which caused baldness, or else shaved it: and every beard cut off; with a razor, which makes it probable that the hair of the head was tore off; both these used to be done as signs of mourning and lamentation, even shaving of the head and beard, Job 1:20. (o) "editus, elatus fuit", Golius, col. 2287. Castel. col. 2182. (p) De locis Hebraicis, fol. 93. H. (q) Geograph. l. 5. c. 17. P. 137. (r) Antiqu. l. 13. c. 15. sect. 4. & l. 14. c. 1. sect. 4. (s) De locis Hebraicis, fol. 93. D.

In their streets they shall girt themselves with sackcloth,.... Instead of their fine clothes, with which they had used to deck themselves, being a very proud people; see Isaiah 16:6 this was usual in times of distress on any account, as well as a token of mourning for the dead; see Joel 1:8. The word for "streets" might be rendered "villages", as distinct from cities, that were "without" the walls of the cities, though adjacent to them; and the rather, seeing mention is made of streets afterwards: on the tops of their houses; which were made flat, as the houses of the Jews were, on which were battlements, Deuteronomy 22:8 hither they went for safety from their enemies, or to see if they could spy the enemy, or any that could assist them, and deliver them; or rather, hither they went for devotion, to pray to their gods for help; for here it was usual to have altars erected, to burn incense on to their deities; see 2 Kings 23:12 and in such places the people of God were wont to pray, Acts 10:9, and in their streets; publicly, as well as privately, where they ran up and down to get from the enemy, and save themselves: everyone shall howl, weeping abundantly: or, "descending with weeping": the tears running down his cheeks in great abundance, so that his whole body was as it were watered with them; or the meaning may be, that everyone that went up to the temples of the idols, and to the high places, Isaiah 15:2 or to the roofs of the houses, as here, to pray the assistance of their gods, should come down weeping and howling, having no success.

And Heshbon shall cry, and Elealeh,.... Two other cities in the land of Moab. The first of these was the city of Sihon king of the Amorites, who took it from the Moabites, Numbers 21:25 it came into the hands of the Reubenites, Numbers 32:3 and afterwards was again possessed by the Moabites, Jeremiah 48:2. Josephus (t) calls it Essebon, and mentions it among the cities of Moab; it goes by the name of Esbuta in Ptolemy (u); and is called Esbus by Jerom (w), who says it was a famous city of Arabia in his time, in the mountains over against Jericho, twenty miles distant from Jordan; hence we read of the Arabian Esbonites in Pliny (x). Elealeh was another city of Moab, very near to Heshbon and frequently mentioned with it, Isaiah 16:9. Jerom says (y) that in his time it was a large village, a mile from Esbus, or Heshbon. By these two places are meant the inhabitants of them, as the Targum paraphrases it, who cried for and lamented the desolation that was coming, or was come upon them: their voice shall be heard even unto Jahaz; sometimes called Jahazah, Joshua 13:18 it was a frontier town, at the utmost borders of the land, Numbers 21:23 hence the cry of the inhabitants of the above cities is said to reach to it, which expresses the utter destruction that should be made; see Jeremiah 48:34 this is thought to be the same place Ptolemy (z) calls Ziza. Jerom (a) calls it Jazza, as it is in the Septuagint here, and says that in his time it was shown between Medaba and Deblathai. Therefore the armed soldiers of Moab shall cry out; not as when they go to battle, with courage and cheerfulness, as some have thought; but through fear, and as in great terror and distress; and so it signifies, that not only the weak and unarmed inhabitants, men and women, should be in the utmost confusion and consternation, but the soldiers that should fight for them, and defend them; who were accoutred, or "harnessed", as the word signifies, and were "girt" and prepared for war, as the Targum renders it; even these would be dispirited, and have no heart to fight, but lament their sad case: his life shall be grievous to everyone; the life of every Moabite would be a burden to him; he would choose death rather than life; so great the calamity: or the life of every soldier; or "his soul shall cry out", grieve or mourn for "himself" (b); for his own unhappy case; he shall only be concerned for himself, how to save himself, or make his escape; having none for others, for whose defence he was set, and for whom he was to fight; but would have no concern for his king or country, only for himself. (t) Antiqu. l. 13. c. 15. sect. 4. (u) Geograph. l. 5. c. 17. P. 137. (w) De locis Hebraicis, fol. 90. M. (x) Nat. Hist. l. 5. c. 11. (y) De locis Hebraicis, fol. 90. M. (z) Geograph. l. 5. c. 17. p. 137. (a) De locis Hebraicis, fol. 92. F. (b) "anima ejus vociferabit sibi", Pagninus & Montanus.

My heart shall cry out for Moab,.... These seem to be the words of the prophet, pitying them as they were fellow creatures, though enemies; which shows humanity in him, and signifies that their calamities were very great, that a stranger should be concerned for them, and such to whom they had been troublesome; so Jarchi understands it, who observes the difference between the true and false prophet, particularly between Isaiah and Balaam; but others, as Kimchi, interpret it of the Moabites themselves, everyone expressing their concern for the desolation of their country; and so the Targum, "the Moabites shall say in their hearts:'' his fugitives shall flee unto Zoar; a city where Lot fled to, when he came out of Sodom, to which it is thought the allusion is, see Genesis 19:20 the meaning seems to be, that those that escaped out of the above cities, when taken and destroyed, should flee hither for safety: the words may be supplied thus, "his fugitives" shall cry out "unto Zoar"; that is, those that flee from other places shall cry so loud as they go along, that their cry shall be heard unto Zoar, Jeremiah 48:34, an heifer of three years old; which is not to be understood of Zoar in particular, or of the country of Moab in general, comparable to such an heifer for fatness, strength, beauty, and lasciviousness; but of the cry of the fugitives, that should be very loud and clamorous, like the lowing of an ox, or an heifer in its full strength, which is heard a great way; see 1 Samuel 6:9. Dr. Lightfoot (c) conjectures that "Eglath Shelishiah", translated an heifer of three years old, is the proper name of a place; and observes, that there was another place in this country called Eneglaim, Ezekiel 47:10 which being of the dual number, shows that there were two Egels, in reference to which this may be called the "third" Eglath; and so the words may be rendered, "his fugitives shall flee unto Zoar, unto the third Eglath"; and he further conjectures, that this may be the Necla of Ptolemy (d), mentioned by him in Arabia Petraea, along with Zoara; and also to be the Agella of Josephus (e), reckoned with Zoara and Oronai, and other cities of Moab: for by the mounting up of Luhith with weeping shall they go it up; which seems to have been a very high place, and the ascent to it very great; and as the Moabites went up it, whither they might go for safety, they should weep greatly, thinking of their houses and riches they had left to the plunder of the enemy, and the danger of their lives they were still in. This place is thought by some to be the same with the Lysa of Ptolemy (f); Josephus (g) calls it Lyssa; Jerom (h) says in his time it was a village between Areopolis and Zoara, and went by the name of Luitha; it is mentioned in Jeremiah 48:5, for in the way of Horonaim they shall raise up a cry of destruction; of Moab, and the several cities of it; or "of breaking", of breaking down of walls and of houses. The Targum is, "the cry of the broken (or conquered) in battle;'' whose bones are broken, or however their strength, so that they are obliged to surrender; or a "broken cry", such as is made when there is a multitude of people together, and in great distress. The word Horonaim is of the dual number, and signifies two Horons, the upper and the lower, as say Kimchi and Ben Melech; which is true of Bethhoron, if that was the same place with this, Joshua 16:3. By Josephus (i) it is called Oronas and Oronae; it is taken by some to be the Avara of Ptolemy (k); it seems, by the Targum, that as Luhith was a very high place, this lay low, since it renders it, "in the descent of Horonaim;'' to which its name agrees, which signifies caverns; and mention is made of Bethhoron in the valley, along with Bethnimrah (l). (c) See his Works, vol. 2. p. 502. (d) Geograph. l. 5. c. 17. (e) Antiqu. l. 1. c. 1. sect. 4. (f) Geograph. l. 5. c. 17. p. 137. (g) Antiqu. l. 14. c. 1. sect. 4. (h) De locis Hebraicis, fol. 93. A. (i) Antiqu. l. 13. c. 15. sect. 4. & l. 14. c. 1. sect. 4. (k) Geograph. l. 5. c. 17. p. 137. (l) T. Hieros. Sheviith, fol. 38. 4.

For the waters of Nimrim shall be desolate,.... Or dried up, through a great drought that should come upon the land at this time; or being defiled with the blood of the slain, as Jarchi: it may denote the well watered pastures about Nimrim, that should become the forage of the enemy, and be trodden under foot by its army, or be forsaken by the proprietors of them. Josephus (m) speaks of fountains of hot water springing up in the country of Peraea, where Nimrim was, of a different taste, some bitter, and others sweet; which, Dr. Lightfoot (n) suggests, might be these waters of Nimrim; and, according to the Jerusalem Talmud (o), Bethnimrah was in that part of the country which was called the valley, and so was very fruitful with springs of water. The word is in the plural number, and may design more places of the same name; and we read of Nimrah and Bethnimrah, Numbers 32:3. Jerom (p) calls it Nemra, and says it was a large village in his time; it seems to have its name from panthers or leopards, of which there might be many in these parts: for the hay is withered away, the grass faileth, there is no green thing; by which it seems that the desolation spoken of was not merely through the forage and trampling of the enemy's army, but by a drought. (m) De Bello Jud. l. 7. c. 6. sect. 3. Ed. Hudson. (n) Ut supra (See his Works, vol. 2.) p. 50. (o) T. Hieros. Sheviith, fol. 38. 4. (p) De locis Hebraicis, fol. 93. I.

Therefore the abundance they have gotten, and that which they have laid up,.... The great substance which the Moabites had got, and hoarded up: shall they carry away to the brook of the willows; either the Moabites should carry their substance to some brook, it may be near Nimrim, where many willows grew, and cast it into the brook, or lay it by the brook side, in some private place, or under and among the willows, to preserve it from the enemy; or else the meaning is, that their enemies should take what they had with a great deal of labour got, and with a great deal of care had laid up, and carry it to the brook of the willows, some place without the city, and there divide it; or to the valley of the Arabians (q), as some render it, some part of Arabia lying between Moab and Babylon, whither they might carry it, in order to the conveyance of it into their own country at a proper time: it may be observed, that the country of Moab came after this into the hands of the Arabians; and, according to Jerom, the valley of Arabia lay in the way from Moab to Assyria; but it may be rendered "the valley of the willows", and design the land of Babylon, or Babylon itself, which was built in a plain, or on a flat by the river Euphrates, out of which many canals and rivulets were cut and derived, near to which willows in great abundance grew; as they usually do in marshy and watery places; hence the Jews in Babylon are said to hang their harps upon the willows which were by its rivers; so Jarchi thinks the land of Babylon is meant, and compares it with Psalm 137:1 which sense is approved of by Bochart and Vitringa. The Septuagint version is, "I will bring upon the valley the Arabians, and they shall take it;'' and the Targum is, "their border, which is by the western sea, shall be taken from them.'' (q) "in vallem Arabum", Junius & Tremellius, Piscator, Cocceius.

For the cry is gone found about the borders of Moab,.... The cry of destruction and howling because of it; the places mentioned, as is observed by some, being upon the borders of the land. Heshbon was on the north east, Elealeh on the north west, Jahaz on the south west, Horonaim further west, Zoar the utmost west, and the places following seem to be upon the borders likewise: the howling thereof unto Eglaim; which word signifies a border, and so the Arabic word Agalon; some take it to be the same with the brooks of Arnon, Numbers 21:13 said so be the border of Moab: and the howling thereof unto Beerelim; the same with Beer, Numbers 21:16 called Beerelim, or "the well of the mighty ones", being dug by the princes of Israel, Numbers 21:18.

For the waters of Dimon shall be full of blood,.... Of the slain, as the Targum adds. This was a river in the land of Moab, as say Jarchi and Kimchi; it had its name from the blood of the slain, Some take it to be the name of a city, and the same with Dibon, Isaiah 15:2 but, because of the abundance of blood shed in it, got this new name; and the Vulgate Latin version here calls it Dibon; and the Syriac version Ribon; and the Arabic version Remmon: for I will bring more upon Dimon; or "additions" (r), not merely add blood to the waters of the river, as Jarchi and Kimchi; but bring additional evils and plagues, as Aben Ezra. The Targum interprets it, "the congregation of an army;'' but what these additions were are explained in the next clause: lions upon him that escapeth of Moab, and upon the remnant of the land; or a "lion" (s); the meaning is, that such who escaped the sword should be destroyed by lions, or other beasts of prey, which was one of the Lord's four judgments, Ezekiel 14:21. The Targum is, "a king shall ascend with his army, and so spoil the remainder of their land;'' and Aben Ezra interprets it of the king of Assyria; and Jarchi of Nebuchadnezzar, who is called a lion, Jeremiah 4:7 and the sense is thought to be this, that whom Sennacherib king of Assyria should leave, Nebuchadnezzar should destroy. The Septuagint and Arabic versions render the last clause, "the remnant of Adama", a city of Moab; so Cocceius. (r) "addita", Pagninus, Montanus; "additiones", Vatablus; "additamenta", Junius & Tremellius, Piscator. (s) "leonem", Pagninus, Montanus, &c.

God has made it to appear that he delights not in the ruin of sinners by telling them what they may do to prevent the ruin; so he does here to Moab. I. He advises them to be just to the house of David, and to pay the tribute they had formerly covenanted to pay to the kings of his line (Isa 16:1): Send you the lamb to the ruler of the land. David made the Moabites tributaries to him, Sa2 8:2. They became his servants, and brought gifts. Afterwards they paid their tribute to the kings of Israel (Kg2 3:4), and paid it in lambs. Now the prophet requires them to pay it to Hezekiah. Let it be raised and levied from all parts of the country, from Selah, a frontier city of Moab on the one side, to the wilderness, a boundary of the kingdom on the other side: and let it be sent, where it should be sent, to the mount of the daughter of Zion, the city of David. Some take it as an advice to send a lamb for a sacrifice to God, the ruler of the earth (so it may be read), the Lord of the whole earth, ruler of all lands, the land of Moab as well as the land of Israel, "Send it to the temple built on Mount Zion." And some think it is in this sense spoken ironically, upbraiding the Moabites with their folly in delaying to repent and make their peace with God. "Now you would be glad to send a lamb to Mount Zion, to make the God of Israel your friend; but it is too late: the decree has gone forth, the consumption is determined, and the daughters of Moab shall be cast out as a wandering bird," Isa 16:2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar when he was reading him his doom, Dan 4:27. Break off thy sins by righteousness, if it may be a lengthening of thy tranquillity. And it is applicable to the great gospel duty of submission to Christ, as the ruler of the land, and our ruler: "Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great ruler, come in the name of the Lamb, the Lamb of God. For else it shall be" (so we may read it) "that, as a wandering bird cast out of the nest, so shall the daughters of Moab be. If you will not pay your quit-rent, your just tribute to the king of Judah, you shall be turned out of your houses: The daughters of Moab (the country villages, or the women of your country) shall flutter about the fords of Arnon, attempting that way to make their escape to some other land, like a wandering bird thrown out of the nest half-fledged." Those that will not submit to Christ, nor be gathered under the shadow of his wings, shall be as a bird that wanders from her nest, that shall either be snatched up by the next bird of prey or shall wander endlessly in continual frights. Those that will not yield to the fear of God shall be made to yield to the fear of every thing else. II. He advises them to be kind to the seed of Israel (Isa 16:3): "Take counsel, call a convention, and consult among yourselves what is fit to be done in the present critical juncture; and you will find it your best way to execute judgment, to reverse all the unrighteous decrees you have made, by which you have put hardships upon the people of God, and, in token of your repentance for them, study now how to oblige them, and this shall be accepted of God more than all burnt-offering and sacrifice." 1. The prophet foresaw some storm coming upon the people of God, perhaps the good people of the ten tribes, or of the two and a half on the other side Jordan, whose country joined to that of Moab, and who, by the merciful providence of God, escaped the fury of the Assyrian army, had their lives given them for a prey, and were reserved for better times, but were put to the utmost extremity to shift for their own safety. The danger and trouble they were in were like the scorching heat at noon; the face of the spoiler was very fierce upon them and the oppressor and extortioner were ready to swallow them up after stripping them of what they had. 2. He bespeaks a shelter for them in the land of Moab, when their own land was made too hot for them. This judgment they must execute; thus wisely must they do for themselves, and thus kindly must they deal with the people of God. If they would themselves continue in their habitations, let them now open their doors to the distressed dispersed members of God's church, and be to them like a cool shade to those that bear the burden and heat of the day. Let them not discover those that absconded among them, nor deliver them up to the pursuers that made search for them: "Betray not him that wandereth, nor deliver him up" (as the Edomites did, Oba 1:13, Oba 1:14), "but hide the outcasts." This was that good work by which Rahab's faith was justified, and proved to be sincere, Heb 11:31. "Nay, do not only hide them for a time, but, if there be occasion, let them be naturalized: Let my outcasts dwell with thee, Moab (Isa 16:4); find a lodging for them and be thou a covert to them. Let them be taken under the protection of the government, though they are but poor, and likely to be a charge to thee." Note, (1.) It is often the lot even of those who are Israelites indeed to be outcasts, driven out of house and harbour by persecution or war, Heb 11:37. (2.) God owns them when men reject and disown them. They are outcasts, but they are my outcasts. The Lord knows those that are his wherever he finds them, even where no one else knows them. (3.) God will find a rest and shelter for his outcasts; for, though they are persecuted, they are not forsaken. He will himself be their dwelling-place if they have no other, and in him they shall be at home. (4.) God can, when he pleases, raise up friends for his people even among Moabites, when they can find none in all the land of Israel that can and dare shelter them. The earth often helps the woman, Rev 12:16. (5.) Those that expect to find favour when they are in trouble themselves must show favour to those that are in trouble; and what service is done to God's outcasts shall no doubt be recompensed one way or other. 3. He assures them of the mercy God had in store for his people. (1.) That they should not long need their kindness, or be troublesome to them: For the extortioner is almost at an end already, and the spoiler ceases. God's people shall not be long outcasts; they shall have tribulation ten days (Rev 2:10), and that is all. The spoiler would never cease spoiling if he might have his will; but God has him in a chain. Hitherto he shall go, but no further. (2.) That they should, ere long, be in a capacity to return their kindness (Isa 16:5): "Though the throne of the ten tribes be sunk and overturned, yet the throne of David shall be established in mercy, by the mercy they receive from God and the mercy they show to others; and by the same methods may your throne be established if you please." It would engage great men to be kind to the people of God if they would but observe, as they easily might, how often such conduct brings the blessing of God upon kingdoms and families. "Make Hezekiah your friend, for you will find it your interest to do so upon the account both of the grace of God in him and the presence of God with him. He shall sit upon the throne in truth, and then he does indeed sit in honour and sit firmly. Then he shall sit judging, and will then be a protector to those that have been a shelter to the people of God." And see in him the character of a good magistrate. [1.] He shall seek judgment; that is, he shall seek occasions of doing right to those that are wronged, and shall punish the injurious even before they are complained of: or he shall diligently search into every cause brought before him, that he may find where the right lies. [2.] He shall hasten righteousness, and not delay to do justice, nor keep those long waiting that make application to him for the redress of their grievances. Though he seeks judgment, and deliberates upon it, yet he does not, under pretence of deliberation, stay the progress of the streams of justice. Let the Moabites take example by this, and then assure themselves that their state shall be established.

Send ye a lamb. Here the Prophet scoffs at the Moabites for not acknowledging God at the proper time, but recklessly waiting for the stroke of his hand, till they were completely destroyed. It is, therefore, a condemnation of late repentance, when men cannot be brought to obedience by any warnings, and continue in obstinate opposition to God. Where the disease is incurable, an exhortation of this kind is appropriate; and this ought to be carefully observed, for both Jews and Christians misinterpret this passage. Jerome explains it as referring to Christ, because he drew his birth from the Moabites, (Ruth 1:4; Matthew 1:5,) from whom Ruth was descended; and that opinion has been adopted by almost all Christians; as if the Prophet had said, "O Lord, though a judgment so severe as this awaits the Moabites, still thou wilt not utterly destroy them; for they will send thee a Lamb, the ruler of the world." But that interpretation, being destitute of plausibility, need not be refuted. On the other hand, the Jews think that these words were spoken because, while the Jews were in a depressed condition, the Moabites ceased to pay the tribute which they owed them, but that, after having prophesied about the restoration of the kingdom of Judah, Isaiah likewise added an exhortation to remind them to acknowledge their king. They even go so far as to say that it serves the purpose of a royal edict, taking them to task for their disloyalty, "Send the tribute which you owe." But we nowhere read that the Moabites were subjects or tributaries to the Jews, and there is no probability in the conjecture. Nor does the passage which they quote (2 Kings 3:5, 6) give them any support; for that passage relates to the king of Israel, and expressly mentions Ahab and Samaria, who cherished, as we are aware, the utmost hatred against the Jews. I therefore adhere to the interpretation which I first noticed, as the true and natural interpretation; for the design of the Prophet is to condemn the Moabites for not having repented in due season, and to tell them that they will now in vain do what they might easily have done formerly, and with great advantage to themselves. We ought, therefore, to view it as spoken ironically, (eironikos,) Send; as if he had said that there is no hope of pardon, that they will send in vain. When the wicked are warned, they indolently disregard all exhortation; when they are punished, they gaze around them with distressful looks, seeking assistance in every direction, and trying every method of relief, but unsuccessfully, for they gain no advantage. Isaiah, therefore, reproaches them for obstinacy and rebellion, and shows that there will be no time for repentance, when they meet with the destruction which they deserve. To the ruler of the world. The opinion of the Jews, that this denotes Hezekiah, is at variance with all reason; for 'rts (eretz) does not here denote a particular country, but rather the whole world, of which he speaks in general terms. The appellation Ruler must therefore be viewed as referring to God himself. By a lamb, he means what was to be offered in sacrifice; for even the Gentiles acknowledged that they worshipped God when they offered sacrifices. From the rock [249] of the desert. He gives the name of the rock of the desert to the city, which is supposed to have been the chief city of the Moabites; [250] though it is possible that he intended to include the whole of the country, and thus a part will be taken for the whole. To the mountain of the daughter of Zion; that is, to God's authorized temple, in which sacrifices were offered according to the injunction of the Law. (Deuteronomy 12:5, 6, 7; 2 Chronicles 7:12.) This is a remarkable passage against obstinate men, who set aside all instruction, and fearlessly despise God, till they are visited by his judgments.

Here we have, I. The sins with which Moab is charged, Isa 16:6. The prophet seems to check himself for going about to give good counsel to the Moabites, concluding they would not take the advice he gave them. He told them their duty (whether they would hear or whether they would forbear), but despairs of working any good upon them; he would have healed them, but they would not be healed. Those that will not be counselled cannot be helped. Their sins were, 1. Pride. This is most insisted upon; for perhaps there are more precious souls ruined by pride than by any one lust whatsoever. The Moabites were notorious for this: "We have heard in both ears of the pride of Moab; it is what all their neighbours cry out shame upon them for. He is very proud; the body of the nation is so, forgetting the baseness of their origin and the brand of infamy fastened upon them by that law of God which forbade a Moabite to enter into the congregation of the Lord for ever, Deu 23:3. We have heard of his haughtiness and his pride. It is not the rash and rigid censure of one of two concerning them, but it is the character which all that know them will give of them. They are a proud people, and therefore they will not take good counsel when it is given them. They think themselves too wise to be advised; therefore they will not take example by Hezekiah to do justly and love mercy. They scorn to make him their pattern, for they think themselves able to teach him. They are proud, and therefore will not be subject to God himself nor regard the warnings he gives them. The wicked, in the pride of his countenance, will not seek after God. They are proud, and therefore will not entertain and protect God's outcasts; they scorn to have any thing to do with them." But this is not all: - 2. "We have heard of his wrath too (for those that are very proud are commonly very passionate), particularly his wrath against the people of God, whom therefore he will rather persecute than protect. 3. It is with his lies that he gains the gratifications of his pride and his passion; but his lies shall not be so; he shall not compass his proud and angry projects as he hoped he should." Some read it, His haughtiness, his pride, and his wrath, are greater than his strength. "We know that, if we lay at his mercy, we should find no mercy with him, but he has not power equal to his malice. His pride draws down ruin upon him; for it is the preface to destruction, and he has not strength to ward it off." II. The sorrows with which Moab is threatened (Isa 16:7): Therefore shall Moab howl for Moab. All the inhabitants shall bitterly lament the ruin of their country. They shall complain one to another: Every one shall howl in despair, and not one shall either see any cause or have any heart to encourage his friend. Observe, 1. The causes of this sorrow. (1.) The destruction of their cities: For the foundations of Kir-haraseth shall you mourn. That great and strong city, which had held out against a mighty force (Kg2 3:25), should now be levelled with the ground, either burnt or broken down, and its foundations stricken, bruised and broken (so the word signifies); they shall howl when they see their splendid cities turned into ruinous heaps. (2.) The desolation of their country. Moab was famous for its fields and vineyards; but those shall all be laid waste by the invading army, Isa 16:8, Isa 16:10. See, [1.] What a fruitful pleasant country they had, as the garden of the Lord, Gen 13:10. It was planted with choice and noble vines, with principal plants, which reached even to Jazer, a city in the tribe of Gad. The luxuriant branches of their vines wandered, and wound themselves along the ranges on which they were spread, even through the wilderness of Moab. There were vineyards there. Nay, they were stretched out, and went even to the sea, the Dead Sea: the best grapes grew in their hedge-rows. [2.] How merry and pleasant they had been in it. Many a time they had shouted for their summer fruits, and for their harvest, as the country people sometimes do with us when they have cut down all their corn. They had had joy and gladness in their fields and vineyards, singing and shouting at the treading of their grapes. Nothing is said of their praising God for their abundance, and giving him the glory of it. If they had made it the matter of their thanksgiving, they might still have had it the food and fuel of their lusts; see therefore, [3.] How they should be stripped of all. "The fields shall languish, all the fruits of them being carried away or trodden down; they cannot now enrich their owners as they have done, and therefore they languish. The soldiers, called here the lords of the heathen, shall break down all the plants, though they were principal plants, the choicest that could be got. Now the shouting for the enjoyment of the summer fruits has fallen, and is turned into howling for the loss of them. The joy of harvest has ceased; there is no more singing, no more shouting, for the treading out of wine. They have not what they have had to rejoice in, nor have they a disposition to rejoice; the ruin of their country has marred their mirth." Note, First, God can easily change the note of those that are most addicted to mirth and pleasure, can soon turn their laughter into mourning and their joy into heaviness. Secondly, Joy in God is, upon this account, far better than the joy of harvest, that it is what we cannot be robbed of, Psa 4:6, Psa 4:7. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos 2:11, Hos 2:12. But a gracious soul can rejoice in the Lord as the God of its salvation even when the fig-tree does not blossom and there is no fruit in the vine, Hab 3:17, Hab 3:18. In God therefore let us always rejoice with a holy triumph, and in other things let us always rejoice with a holy trembling, rejoice as though we rejoiced not. 2. The concurrence of the prophet with them in this sorrow: "I will with weeping bewail Jazer, and the vine of Sibmah, and look with a compassionate concern upon the desolations of such a pleasant country. I will water thee with my tears, O Heshbon! and mingle them with thy tears;" nay (Isa 16:11), it appears to be an inward grief: My bowels shall sound like a harp for Moab; it should make such an impression upon him that he should feel an inward trembling, like that of the strings of a harp when it is played upon. It well becomes God's prophets to acquaint themselves with grief; the great prophet did so. The afflictions of the world, as well as those of the church, should be afflictions to us. See Isa 15:5. III. In the close of the chapter we have, 1. The insufficiency of the gods of Moab, the false gods, to help them, Isa 16:12. "Moab shall be soon weary of the high place. He shall spend his spirits and strength in vain in praying to his idols; they cannot help him, and he shall be convinced that they cannot." It is seen that it is to no purpose to expect any relief from the high places on earth; it must come from above the hills. Men are generally so stupid that they will not believe, till they are made to see, the vanity of idols and of all creature-confidences, nor will come off from them till they are made weary of them. But, when he is weary of his high places, he will not go, as he should, to God's sanctuary, but to his sanctuary, to the temple of Chemosh, the principal idol of Moab (so it is generally understood); and he shall pray there to as little purpose, and as little to his own case and satisfaction, as he did in his high places; for, whatever honours idolaters give to their idols, they do not thereby make them at all the better able to help them. Whether they are the dii majorum gentium - gods of the higher order, or minorum - of the lower order, they are alike the creatures of men's fancy and the work of men's hands. Perhaps it may be meant of their coming to God's sanctuary. When they found they could have no succours from their own high places some of them would come to the temple of God at Jerusalem, to pray there, but in vain; he will justly send them back to the gods whom they have served, Jdg 10:14. 2. The sufficiency of the God of Israel, the only true God, to make good what he had spoken against them. (1.) The thing itself was long since determined (Isa 16:13): This is the word, this is the thing, that the Lord has spoken concerning Moab, since the time that he began to be so proud, and insolent, and abusive to God's people. The country was long ago doomed to ruin; this was enough to give an assurance of it that it is the word which the Lord has spoken; and, as he will never unsay what he has spoken, so all the power of hell and earth cannot gainsay it, or obstruct the execution of it. (2.) Now it was made known when it should be done. The time was before fixed in the counsel of God, but now it was revealed: The Lord has spoken that it shall be within three years, Isa 16:14. It is not for us to know, or covet to know, the times and the seasons, any further than God has thought fit to make them known, and so far we may and must take notice of them. See how God makes known his mind by degrees; the light of divine revelation shone more and more, and so does the light of divine grace in the heart. Observe, [1.] The sentence passed upon Moab: The glory of Moab shall be contemned, that is, it shall be contemptible, when all those things they have gloried in shall come to nothing. Such is the glory of this world, so fading and uncertain, admired awhile, but soon slighted. Let that therefore which will soon be contemptible in the eyes of others be always contemptible in our eyes in comparison with the far more exceeding weight of glory. It was the glory of Moab that their country was very populous and their forces were courageous; but where is her glory when all that great multitude is in a manner swept away, some by one judgment and some by another, and the little remnant that is left shall be very small and feeble, not able to bear up under their own griefs, much less to make head against their enemies' insults? Let not therefore the strong glory in their strength nor the many in their numbers. [2.] The time fixed for the execution of this sentence: Within three years, as the years of a hireling, that is, at the three years' end exactly, for a servant that is hired for a certain term keeps account to a day. Let Moab know that her ruin is very near, and prepare accordingly. Fair warning is given, and with it space to repent, which if they had improved, as Nineveh did, we have reason to think the judgments threatened would have been prevented.

It shall be as a bird let loose. [251] The Prophet now shows what he meant by the former mockery, that the Moabites ought not at that time to think of sending sacrifices, because they will not be able to provide for their safety in any other way than by leaving their native country. By the metaphor of birds he describes the terror with which they shall be struck, so that they will flee even at the rustling of a leaf. He threatens that the Moabites, who had abused their tranquillity, shall have a trembling and wearisome flight.

Assemble a council. [252] He proceeds with the same subject; for if we wish rightly to understand this passage, we must set before our minds the dreadful ruin of the Moabites. Their crimes are brought to remembrance, that all may see more clearly how deservedly they are punished. When everything was in their power, they freely indulged in licentiousness, and would not listen to any reproofs; but now, when they are deprived of everything, they groan, and seek remedies which are nowhere to be found. The Lord deals with the reprobate in such a manner that, in order to leave them without excuse, he bestows upon them, and places in their hands, everything that they need; but when, through their wicked passion, they have abused and turned everything to a wicked purpose, he deprives them of all aid and support, and utterly destroys them. Execute judgment. While the Moabites enjoyed prosperity, they cared little about what was good and right; while it was in their power to rule, and to have their kingdom established, in a just manner, they abused their power for the purpose of tyranny. Now that they were stripped of all authority, and were exiles and fugitives, Isaiah ironically advises them to assemble councils and execute judgments, which they had formerly overturned through fraud and injustice. Isaiah has in view that time when all power and authority was taken out of the hands of the Moabites. The upbraiding is similar to that with which the Lord addresses Adam, (Genesis 3:22,) Behold, Adam is become as one of us, ridiculing him with the biting taunt, that he was not satisfied with his exalted attainments, and wished to rival God himself. In like manner, the Moabites, not satisfied with their ornaments and wealth, wretchedly harassed and plundered the Israelites and Jews, and formed wicked plans against them. Having abused the excellent gift of God, they therefore deserved to have this reproof addressed to them, which is equally applicable to all the reprobate, who proudly vaunt in prosperity and barbarously abuse it for harassing the godly. Seeing that they basely pollute those things which the Lord had set apart to their proper use, it is right that they should be deprived of them and reduced to the lowest poverty. We have instances of this every day. How comes it that those who were raised to the highest rank of honor fall down headlong, but because the Lord punishes their tyrannical rule and their crimes? The Lord also ridicules their upbraiding and reproachful language, their wailings, and even their complaints; as when they exclaim, "O that I had the wealth which I once enjoyed! O that I were restored to my former condition!" For then repentance will be too late. Make thy shadow. The Moabites might, as I have already hinted, have given some relief to the wretched Jews, when they were harassed by the Assyrians; or, at least, if they had had a spark of humanity, they ought to have protected the fugitives; but, on the contrary, they persecuted them, and added to the weight of their afflictions, which were already oppressive. It was highly proper that the Moabites should be the subjects of that cruelty which they had exercised towards others; that, when they had been driven from their dwellings, and were exiles and wanderers, they should nowhere find any solace, any shadow to shelter them from the heat; for why should they enjoy the consolations which they had barbarously refused to others? As the night in the midst of noon-day. [253] By noon-day is here meant the most scorching heat. This metaphor is frequently employed in Scripture, that the Lord was like a cloud at noon, and like a pillar of fire by night; for he once was so in the wilderness. (Exodus 13:21, 22; Numbers 14:14; Deuteronomy 1:33.) This mode of expression, being customary, was retained by the Prophets, though they did not relate the history. Hide the banished. He means the Jews, whom the Assyrians persecuted and harassed, and whom the Moabites at the same time treated cruelly. It was their duty to shelter and relieve the fugitives, and especially those who fled to them for protection; but seeing that they drove them out, it was proper that they should be driven out in the same manner, and deprived of all assistance and support; for it is a righteous sentence which the Lord pronounces, when he enjoins that the same measure which every one metes shall be measured to him again. (Deuteronomy 19:19, 21; Matthew 7:2.) Now the Prophet calls on the Moabites to acknowledge their sins, so as to confess that they are justly punished for their cruelty. Yet he rather has the Jews in his eye, in order to inform them that God does not disregard their afflictions, for they are told that he will be their avenger.

Let mine outcasts dwell with thee, Moab. The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people at large. "You are neighbors, related to us by blood; receive and assist those who are in distress: and if you do not choose to assist, at least do them no harm." God, who usually undertakes the cause of his people, is represented by the Prophet as if he performed the part of a suppliant. It is certain, that the Moabites did not at all act in this manner towards the Jews, but, on the contrary, that they joined their efforts with the enemies of the Jews to do them injury. But, as I said a little before, the Prophet sets before our eyes that justice which even nature demands, that the cruel violation of it may be the more abhorred. This passage ought to be carefully observed; for God shows how great is the care which he takes of his people, since the injuries done to them affect him in the same manner as if they had been done to himself; as he declares by Zechariah, that whenever they are touched, the apple of his eye is touched. (Zechariah 2:8.) He hears the groaning, (Psalm 102:20,) and observes the tears, of wretched men who call upon him; (Psalm 12:5, Psalm 38:9;) and though this be not always visible to us, yet in due season he shows that he has heard them. Let us therefore learn from this passage to be kind and dutiful to fugitives and exiles, and especially to believers, who are banished for their confession of the word. No duty can be more pleasing or acceptable to God; and, on the other hand, nothing is more hateful or abominable in his sight than barbarity and cruelty. If we wish to obtain any alleviation of our calamities, let us be kind and compassionate, and not refuse assistance to the needy. Blessed, says he, is he that judgeth wisely about the poor and needy; the Lord will deliver him in the evil day. (Psalm 41:1.) On the other hand, he shall have judgment without mercy who hath showed no mercy. (James 2:13.) When God calls them his banished, this may without impropriety be viewed as referring to punishment, as if he said, that by a just judgment they were banished from the land of Canaan, (Deuteronomy 28:64,) as he had so often threatened against them. Yet undoubtedly he likewise means, that they continue to be under his defense and protection, because, though they are banished and driven out of their native country, still he acknowledges them to be his people. That calamity which the Jews endured might be regarded as an evidence that they were cast off; but the Lord acknowledges them to be his children, though he chastises them severely. Hence we obtain a doctrine full of consolation, that we are reckoned in the number of his children, though sharp and heavy strokes are inflicted upon us. For the extortioner hath ceased. [254] He now directs his discourse to the Jews, and proceeds to comfort them, as he had done formerly, by showing that, when their enemies shall be removed from the midst of them, the banishment or ruin of their enemies will also relieve their own calamities and distresses. Yet the former statements related chiefly to the Jews, though the Prophet expressly addressed the Moabites. But at that time he only threatened vengeance on enemies, while here he more clearly promises consolation to his people; as if he had said, "Thou thoughtest, O Moab, that my people were utterly ruined: but I will restrain the enemies, and put an end to that affliction. Thou shalt therefore perish; but my people shall at length be delivered from those dreadful calamities." Perhaps it will rather be thought that there is a change of the tenses; and thus the particle ky, (ki,) which we have rendered For, will signify Until; [255] and this clause will be read in immediate connection with the former part of the sentence. Let my banished dwell with thee, Moab; be thou a place of concealment from the face of the destroyer, until the extortioner shall have ceased. But as that might be thought to be a forced interpretation, I have chosen to abide by the natural meaning.

And the throne shall be prepared in mercy. [256] The Jews explain the whole of this verse as referring to Hezekiah; but this is altogether inappropriate, for the Prophet speaks of a more important restoration of the Church, and the Moabites had not been punished during the flourishing condition of Hezekiah's reign; and the blessing of God again began to burst forth on the Jews. It is as if it had been said "All the enemies of the chosen people maliciously contrive the ruin of that kingdom, which God promised should be established for ever." (2 Samuel 7:13.) That the godly may not give way to despondency amidst the unhappy confusion, they are reminded of the perpetuity of the kingdom, of which they had been assured by a well-known prediction. It cannot therefore be explained as referring to any other than to Christ, though I acknowledge that Hezekiah was a type of Christ, as David and the rest of his successors also were. But they conduct us to Christ, who alone is the protector and leader of his people, (John 10:16,) and who has gathered the remnant that was scattered abroad. (John 11:52.) For this reason he sends back the godly to Christ, as if he had said, "You know what God you worship. He has declared that he will watch over your safety, so that under his protection you will always continue to be safe and uninjured; and if you shall at any time meet with reverses, he has promised to you a Redeemer, under whom you shall enjoy renewed and steadfast prosperity. Though for a time you may weep, yet the protector of the Church will come, and will restore you to a flourishing state of freedom. You ought, therefore, with your whole heart, to rely on the expectation of him; even when you see the Church to be in a confused and wretched condition." This ought to be carefully observed; for all other consolations are transitory and fading, if we do not refer all of them to Christ. Let our eyes therefore be fixed on him, if we wish to be happy and prosperous; for he has promised that we shall be happy even amidst the cross, (Matthew 5:10,11,) that agony and torments will open up the way to a blessed life, (2 Corinthians 4:17,) and that all the afflictions which we shall suffer will add to the amount of our happiness. (Romans 8:28.) In mercy. Isaiah shows that this does not take place through the agency of men, but by the kindness of God, who is the builder of this throne; and therefore we ought to acknowledge that it is owing to his undeserved goodness that this sacred throne is established among us. The Prophet expressly confirms this by saying, that the cause of it must not be sought anywhere else than in the absolute mercy of God. Nor can any other cause be found; for God could not be induced by any excellence of character, or by merits, (of which there certainly were none,) to set up again the throne which had fallen down through the fault and through the crimes of the people; but when he saw that those whom he had adopted were ruined, he wished to give a proof of his infinite goodness. Now, if God build this throne, by whom shall it be overturned? Will wicked men be stronger than he? And he will sit upon it in the tabernacle of David. Almost every word here is emphatic, so that this verse deserves to be continually pondered. I do not object to the opinion that the word tabernacle contains an allusion to this effect, that he was but an ordinary man before he was called to sit on a throne. (1 Samuel 16:11, 12; 2 Samuel 7:8.) The Prophet intended to draw a picture of the Church, which has no resemblance to the thrones of kings and of princes, and does not shine with gold or precious stones. Though he has held out the spiritual kingdom of Christ under a mean and despicable shape, yet at the same time he shows that that kingdom will be seen on earth and amongst men. If he had only said that the throne of Christ will be erected, we might have asked, Will his throne be in heaven, or also on earth? But now when he says, in the tabernacle of David, he shows that Christ reigns not only among angels but also among men, lest we should think that, in order to seek him, we must enter into heaven. Wicked men ridicule what we preach about the kingdom of Christ, as if it were some phantom of our own imagination. They wish to see it with their eyes, and to have the evidence of their senses; but we ought not to conceive of it as at all carnal, but to be satisfied with his arm and with his power. In steadfastness. 'mt (emeth) denotes not only truth but every kind of certainty. The Prophet means that the kingdom of Christ will be firm and steadfast, as Daniel also declared. (Daniel 2:44, Daniel 7:14.) The Evangelist also says, Of his kingdom there shall be no end. (Luke 1:33.) In this respect it is distinguished from the ordinary condition of kingdoms, which, even when they are founded on great and enormous wealth, crumble down or even fall by their own weight, so that they have no more permanency than vanishing pictures. But Isaiah declares, that the kingdom of Christ, though it frequently totter, will be supported by the hand of God, and therefore will last for ever. These proofs ought to fortify us against temptations which arise, whenever the kingdom of Christ is attacked by enemies so numerous and powerful that we might be ready to think that it will quickly be destroyed. Whatever weapons the world may employ, and though hell itself should vomit out flames of fire, we must abide by this promise. Who shall judge. I understand spht (shophet) to mean Governor, as if he had said, "There will be one who shall govern." Often do we see a magnificent throne when there is no one to sit on it, and it frequently happens that kings are either idols or cattle, without judgment or skill or wisdom. But here he says, that one will sit who shall discharge the office of a good governor; and this is added in order to assure us that Christ will be our protector. And seek judgment and hasten righteousness. The judgment and the righteousness which are ascribed to him, are nothing else than the protection under which he receives us, and which he will not allow to be infringed; for he will not allow wicked men who injure us to pass unpunished, while we patiently and calmly commit ourselves to his protection. By the word hasten he shows that he will quickly and speedily avenge our cause. This must be viewed as a rebuke to our impatience, for we never think that his assistance comes soon enough. But when we are hurried along by the violence of passion, let us remember that this arises from not submitting to his providence; for although according to the judgment of our flesh he delays, still he regulates his judgment in the best manner by the seasons which are well known to him. Let us therefore submit to his will.

We have heard of the pride of Moab. The Prophet added this statement by way of anticipation. It might be thought that men could not believe what he had promised about restoring the throne of the king and destroying the Moabites, who at that time were in a flourishing state of riches, and were defended by strong fortresses, and who, puffed up with the prosperity which they now enjoyed, were exceedingly proud. Besides, their haughtiness, with which they scorned the unhappy Jews, was a disagreeable and powerful weapon for discouraging or shaking their minds. To provide against this temptation, he relates that their boasting was well known, but that their pride would not prevent God from overthrowing them; because no array of armed forces, no treasures of riches, no multitude of men, can withstand God. Isaiah speaks of it as a thing extensively known, that the Moabites are puffed up in such a manner that they dread nothing; as is commonly the case with those who are well supplied with riches and troops, that they idly exalt themselves above God and men. But whatever may be their arrogance, the Lord will easily restrain it. His insolence. [257] The Hebrew word vrh (gnebrah) most frequently signifies indignation; but the connection in which it stands appears to call for something more definite. This noun is derived from the verb vr, (gnabar,) to pass or go beyond, answering to the Latin word excessus; and therefore I have thought it better to translate it insolence. In a parallel passage, after the words pride and arrogance comes the phrase haughtiness of heart. (Jeremiah 48:29.) Both Isaiah and Jeremiah, I have no doubt, mean that the Moabites, in consequence of their stubborn and disdainful behavior, and their sumptuous mode of living, were so cruel, that they kindled into wrath on the most trivial occasions, and rose fiercely against others. This vice is always accompanied by haughtiness of mind; for pride is followed by disdain and contempt of others, and they who claim more than is due to them easily kindle into rage, and become furious for the smallest offense. In short, they can bear nothing, and are not only passionate, but likewise outrageous. They would wish that all should yield to them, and that they should yield to none. If all do not yield at their bidding, they think that injustice is done to them. This passionate temper is easily betrayed by proud men. On the other hand, the humble possess kindness accompanied by corresponding modesty, and easily forgive any one who has injured them. His lies. The Hebrew word vdym (baddim) denotes either a mans limbs, or the branches of a tree, and sometimes it is put for divination. Accordingly, the Greek translators [258] render it manteia, divination, and it has that signification in other passages. Some think that it is here used metaphorically for children; others translate it either discourses or thoughts; and others render it strength or sinews. But in my opinion it is rather put for vain boasting; for this word often denotes falsehood, and we shall soon see how well this signification applies to the present passage. There is quite as much difference in the interpretation of the word kn (ken,) so. The greater part suppose it to mean that "the lies are not right," or that "the discourses are not right," and others, that "the lies are not true;" and as to the substance of the matter, I am almost of their opinion. I have no doubt that the meaning of the Prophet is, that Moab foolishly utters his vain boastings, for he will not accomplish what he imagines. As to the words, the meaning of them is obtained with greater certainty from Jeremiah 48:30. After the same words which are here employed by Isaiah, he immediately adds, for the sake of explaining them, l' kn, (lo ken,) Not so; [259] his lies shall not so effect it. As if he had said, "What is determined in their hearts shall fail of accomplishment." Yet I do not think, that in the former clause the particle kn (ken) denotes comparison, but rather confirmation, so to speak, but negatively; for he declares that there will be no firmness or stability in his counsels, that his divinations or lies will not take effect. Proud men settle everything as if everything were in their power, and were not subject to the providence of God. "Such arrogance," says Isaiah, shall be brought down, and all that they promise, as to their own strength, shall vanish away. This reminds us that pride is highly displeasing to God, and that the more men are puffed up with their riches, they are the nearer to destruction.

Therefore shall Moab howl to Moab. [260] He declares more plainly what has been already said, that this pride, and the cruelty which springs from it, will be the cause of their destruction. Since the Lord resisteth the proud, (James 4:6; 1 Peter 5:5,) it is impossible but that he will lay low this haughtiness, by which the Church is basely and shamefully trampled under foot; and, according to this example, the end of all proud men must be mournful. When he adds, Moab to Moab, he means that there will be what may be called a melancholy concert among them, in which they shall mutually complain of their calamities and bewail their distresses among themselves. Others render it, on account of Moab, but this is a feeble interpretation; for immediately afterwards it follows that the howling will be universal, or that it will be throughout the whole of the people. On account of the foundations of Kir-hareseth. It is sufficiently evident that this was a chief and royal city; but some consider it to be a proper name, and others to be an appellative. There can be no doubt that the etymology of the word was derived from its being constructed of earthen materials. It is also possible that it received this name on account of the nature of the walls, which were built of bricks. It was a distinguished city in that country. He names the foundations rather than the city itself, because it was to be completely thrown down; as if he had said, "You shall not mourn the plundering of the city or the destruction of the buildings, but its entire overthrow; for no part of it shall be left." You will groan, being only smitten. [261] Some translate nk'ym (nechaim) lame; but I prefer to take it as meaning smitten. The particle 'k, (ach,) which is here prefixed to it, sometimes means certainly or truly; and sometimes it is put for but or notwithstanding. Those who explain it affirmatively suppose the meaning to be this, You will groan, being truly smitten; that is, "It will not be necessary for you to hire men to pretend mourning in your name, as is usually done in funerals, but you will mourn in earnest." But I prefer to take 'k (ach) as meaning only; that is, "All who shall be left will be wounded; not one shall be safe." By this mode of expression he describes the utter destruction of that city, and intimates that those who are left will lament not only the distresses of others, but also their own. They, too, will be wounded. And if such severe punishments are inflicted on the proud, let us learn to submit ourselves with humility and modesty, and willingly to humble ourselves under the mighty hand of God. (1 Peter 5:6.)

For the vines of Heshbon have been cut down. [262] Here the Prophet describes allegorically the desolation of the whole country. There is reason to believe that it abounded in the choicest vines, [263] as may readily be inferred from this and the parallel passage. (Jeremiah 48:32.) When Prophets threaten destruction to countries, they usually delineate their more remarkable features. For instance, were we to speak of Picardy, we certainly would say nothing about vines, as if we had been speaking about Orleans or Burgundy. Now, the cities mentioned by the Prophet were the chief cities of Moab. The lords of the nations have trodden down his choicest shoots or branches. [264] The Prophet says that the most valuable branches of their vineyards were torn out by the lords of the nations, that is, by the conquerors, who, having subdued the nations in war, held extensive dominion. Which reached even to Jazer. [265] This serves to point out the extent of the devastation; for this city was situated on the confines of the land of the Moabites; as if he had said, "Not only shall a part of the vineyards be cut down, but the whole country shall be wasted far and wide." Some refer this to the enemies themselves; but I would rather supply the relative 'sr, (asher,) which, and refer it to the vines, which were so extensive that they reached even to Jazer. Thus the meaning will be, "Though these vineyards reached even to Jazer, and covered a very large tract of country, yet thence to the wilderness they will all be trodden down by the lords of the nations." This agrees best with the scope of the passage; for it is immediately added that the vineyards reached to the wilderness, and even to the sea; by which he means that the country was exceedingly fertile, and especially that it abounded in vines. He says that they crossed the sea, [266] because, when the soil is productive, it is customary to protect by mounds what is contiguous to the sea, in order to extend the cultivation, and to oppose the violence of the waves by posts of wood and embankments, in order to obtain a large extent of available soil.

Therefore I will bewail. The Prophet here takes upon him the character of another person, as we have formerly remarked; for in the name of the Moabites he laments and groans. It is undoubtedly true that believers always shudder at the judgments of God, and cannot lay aside the feelings of human nature, so as not to commiserate the destruction of the wicked. Yet he does not describe his own feelings; but his intention is to give additional weight to his instruction, that no one may entertain a doubt as to the accomplishment. He therefore represents in the person of a Moabite, as on a stage, the mourning and grief which shall be felt by all after that calamity, in order to hold out to the Jews a confirmation of this promise, which otherwise might have been thought to be incredible. Because on thy summer-fruits and on thy harvest a shouting shall break forth, or shall fall. [267] This last clause of the verse is variously explained by commentators. nphl, (naphal,) signifies to fall, or to burst forth. Those who translate it, to burst forth, consider the word hydd, (hedad,) shouting, to refer to the enemies themselves; as if he had said, "The shouting of enemies bursts forth on thy harvest;" so that there is an implied contrast between this shouting and the joy of which he will afterwards speak. Others explain it to mean, that the shoutings will be laid; that is, "there shall be no more shouting, and no longer shall the glad and merry voices of the reapers be heard, cheering themselves after the harvest." But I would rather refer it to the shouting of enemies; and on this point I follow a most faithful interpreter of this passage, the Prophet Jeremiah, who says that the spoiler bursts forth, (Jeremiah 48:32,) where Isaiah speaks of the shouting of the enemy; as if he had said, "When thou shalt make preparations for gathering in thy harvest and thy vintage, the enemies will rush in, and, instead of joy and cheerful song, their shouting shall be heard, which shall drive thee far away."

Joy is taken away. He confirms, by different words, what he has now said, that the whole country shall be desolate and forsaken, so that there shall never again be in it a harvest or a vintage. When he threatens that God will cause the vine-dressers to cease to sing, he refers to an ancient custom; for when they gathered the vintage, they usually testified their joy both by dancing and by singing. Hence these words of Virgil, The exhausted vine-dresser now addresses by song his farthest rows [268] In like manner, the sailors, when they approach the harbour, raise their shout of joy, (keleusma,) because, having finished their toils, and escaped dangers, they see that they have hope of obtaining some leisure or refreshment. It is as if the Prophet had said, "When the produce of the harvest shall be taken away, nothing will be left to them but to lament their poverty."

Therefore my bowels shall sound like a harp for Moab. Assuming the character of a Moabite, the Prophet again describes excessive lamentation, proceeding from grief so intense that even the bowels make a distressing noise; for by the sign he intended to point out the reality. We have formerly explained the object of those lively descriptions, which is, to bring the events, as it were, before our eyes, and to lead us to entertain stronger hopes of those things which appear to go beyond all belief. By again naming Kir-Hareseth, the chief city, and thus taking a part for the whole, he describes the destruction of the whole country.

And it shall be. He again returns to that statement which he formerly noticed, namely, that idolaters in their affliction betake themselves to their idols, hoping to obtain some relief from them. Yet it means somewhat more; for 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 which is at a great distance. It is in this sense that the Prophet applies the term Sanctuary to that which was most highly celebrated among the Moabites, and says that they will go to it, but without any advantage. Now it is evident from sacred history that their most celebrated temple was dedicated to Chemosh. (1 Kings 11:7.) And shall not profit by it. [269] The phrase l' yvkl, (lo yuchal,) they shall not be able, is explained by some to mean, that they shall at length be so completely worn out that they will not have sufficient strength to go to the temple. But I think it better to render it thus, he shall not profit by it; for he shuts out the Moabites from all hope of safety, by saying that they will find no protection even in their gods. When it is seen. The word nr'h, (nirah,) seen, is emphatic. It means that idolaters are not guided by reason, but rather by the impressions made on their senses, like brute beasts: for as the beasts judge by feeling, smelling, and seeing, so idolaters have no other guide than the judgment of the flesh. Accordingly, if any one shall show that they are doing wrong, he will gain nothing by it. Though they have often known by experience that they gain nothing by so many laborious exertions, they will not desist from them, but will contrive new methods and introduce new modes of worship, hoping that God will approve of them. If they succeed according to their wish, they ascribe everything to their superstitions, and become more obstinate. If they perceive that they have derived no advantage, they reject their contrivances, condemn the superstitious worship, and curse their gods. In short, they rely altogether on the events, and do not judge of anything either by reason or by the word of God. The consequence is, that, as they are guided by what befalls them, they are continually changing their plans. But the Prophet appears to mean somewhat more, namely, that when their folly, in having hitherto labored to no purpose, shall have been openly manifested and exposed, the Moabites will come into the temple of Chemosh, rather through shame than in the exercise of judgment.

This is the word. This concluding sentence is the ratification of the prophecy. It means that he has pronounced the decree of God himself, and that he has brought nothing forward that did not proceed from the Lord, and thus, laying aside the person of a man, he introduces God speaking in this manner.

Three years. The time is fixed, not only for the sake of certainty, but likewise that believers may not become faint through longer delay. He alludes to agreements among men, in which it is customary to fix the time agreed on, which the parties are not at liberty to transgress. This is especially the case in the labors of hirelings, from whom Scripture frequently draws a comparison in this respect, that they earnestly long for the appointed day when they shall receive their reward; for they groan, as it were, under the burden, and grievously dislike their daily toils. (Job 7:1, 2, 14:6; Isaiah 21:16.) In this way the Lord says, that he fixes a day for the Moabites, in which they shall not escape from the entire destruction of their power. With all his multitude. He expressly mentions a multitude, because their number was great, and because they boasted of it, and thought that they were invincible. When he adds, that the remnant shall be feeble, he means that there will be so great a change, that they will have no resemblance to their former condition; for nothing will be left but a sad and shocking sight. End Of Volume First. Footnotes: [249] From Sela, (or, Petra.) -- Eng. Ver. ^FT241 "Petra, Rock, also called Sela, (Isaiah 16:1,) and Joktheel, (2 Kings 14:7.) The capital of Idumea, and one of the most remarkable cities of the ancient world. For more than a thousand years this city remained unknown and unvisited, till Burckhardt discovered it in 1812. It was afterwards visited, with some difficulty, by Messrs. Legh, Banks, Captains Irby and Mangles, as well as by M. Linant and M. Laborde." Those who have not access to the details of those enterprizing researches, or who wish to see it ably stated and argued, that "the present condition of Petra furnishes a remarkable fulfillment of Scripture prophecy," will do well to read the article Petra in Dr. Eadie's Biblical Cyclopaedia, from which the above extracts are taken; an article which draws largely both from the narratives of travelers and from the inspired writers, and compresses within moderate limits a large amount of information. -- Ed ^FT242 As a wandering bird. -- Eng. Ver. ^FT243 Take (Heb. Bring) counsel. -- Eng. Ver. ^FT244 "Make a shadow for thee at noon, to throw darkness over thee, as in the night, that by means of it thou mayest be concealed from the face of thy enemies." -- Jarchi ^FT245 For the extortioner (Heb. wringer) is at an end. -- Eng. Ver. ^FT246 Until the extortioner ky (ki) answers here to the Latin adverb, usquedum. -- Tayl. Concord. quoted by Stock. ^FT247 And in mercy shall the throne be established,(or, prepared.) -- Eng. Ver. ^FT248 His wrath. -- Eng. Ver. In the author's version of this chapter, the rendering is, his insolence; but in his margin he puts indignation. Lowth and Stock make it his anger. -- Ed ^FT249 The rendering of the Septuagint is, ouch houtos he manteia sou, ouch houtos Not so thy divination, not so. -- Ed ^FT250 l' kn (lo ken,) non rectum, the frivolous predictions of his diviners, on which no wise man would place dependence. -- Rosenmuller ^FT251 Therefore shall Moab howl for Moab. -- Eng. Ver. ^FT252 Shall ye mourn, (or, mutter,) surely they are stricken -- Eng. Ver. Moan even ye who yourselves are smitten. -- Stock ^FT253 For the fields of Heshbon languish. -- Eng. Ver. ^FT254 "It ought to be known that Heshbon was a place of fields, and Sibmah was a place of vineyards. If you object, that all these cities were on the other side of Jordan, and at what time therefore did they fall under the hand (or power) of the Moabites? we reply. When Sennacherib carried the Reubenites and Gadites into captivity, the Moabites, who were their neighbors, came and dwelt in those cities." -- Jarchi ^FT255 The lords of the heathen have trodden down the principal plants thereof. -- Eng. Ver. ^FT256 They are come even unto Jazer. -- Eng. Ver. ^FT257 "The lake of Jazer, as Jeremiah explains it, Jeremiah 48:32. The plantations of this vine spread onward to the banks, and seemed to overhang the whole breadth of the lake." -- Rosenmuller ^FT258 For the shouting for thy summer-fruits and for thy harvest is fallen. (Or, the alarm is fallen upon thy summer-fruits and upon thy harvest. -- Eng. Ver. ^FT259 Jam canit extremos effoetus vinitor antes. -- Virg. Georg. 2:417. ^FT260 But he shall not prevail. -- Eng. Ver. [250] {Bogus footnote} [251] {Bogus footnote} [252] {Bogus footnote} [253] {Bogus footnote} [254] {Bogus footnote} [255] {Bogus footnote} [256] {Bogus footnote} [257] {Bogus footnote} [258] {Bogus footnote} [259] {Bogus footnote} [260] {Bogus footnote} [261] {Bogus footnote} [262] {Bogus footnote} [263] {Bogus footnote} [264] {Bogus footnote} [265] {Bogus footnote} [266] {Bogus footnote} [267] {Bogus footnote} [268] {Bogus footnote} [269] {Bogus footnote}

cast out of . . . nest--rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [HORSLEY]. Compare Isa 10:14; Deu 32:11. daughters of Moab--that is, the inhabitants of Moab. So Kg2 19:21; Psa 48:11; Jer 46:11; Lam 4:22 [MAURER]. at the fords--trying to cross the boundary river of Moab, in order to escape out of the land. EWALD and MAURER make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."

GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Isa 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Isa 16:6). VITRINGA makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Isa 16:3-4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Isa 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Isa 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride. make . . . shadow as . . . night . . . in . . . noonday--emblem of a thick shelter from the glaring noonday heat (Isa 4:6; Isa 25:4; Isa 32:2). bewray . . . wandereth--Betray not the fugitive to his pursuer.

Rather, "Let the outcasts of Moab dwell with thee" (Judah) [HORSLEY]. for the extortioner, &c.--The Assyrian oppressor probably. is at an end--By the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it, for the Assyrian oppressor shall have been "consumed out of the land."

If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne." truth . . . judgment . . . righteousness--language so divinely framed as to apply to "the latter days" under King Messiah, when "the Lord shall bring again the captivity of Moab" (Psa 72:2; Psa 96:13; Psa 98:9; Jer 48:47; Rom 11:12). hasting--"prompt in executing."

We--Jews. We reject Moab's supplication for his pride. lies--false boasts. not be so--rather, "not right"; shall prove vain (Isa 25:10; Jer 48:29-30; Zep 2:8). "It shall not be so; his lies shall not so effect it."

Therefore--all hope of being allowed shelter by the Jews being cut off. foundations--that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Isa 58:12). Jeremiah, in the parallel place (Jer 48:31), renders it "men," who are the moral foundations or stay of a city. Kirhareseth--literally, "a citadel of brick." surely they are stricken--rather, joined with "mourn"; "Ye shall mourn utterly stricken" [MAURER and HORSLEY].

fields--vine-fields (Deu 32:32). vine of Sibmah--near Heshbon: namely, languishes. lords of . . . heathen--The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jer 48:32-33). MAURER thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its generous flavor and potency) the lords of the nations" (Gen 49:11-12, Gen 49:22). come . . . Jazer--They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon. wandered--They overran in wild luxuriance the wilderness of Arabia, encompassing Moab. the sea--the Dead Sea; or else some lake near Jazer now dry; in Jer 48:32 called "the sea of Jazer"; but see on Jer 48:32 (Psa 80:8-11).

I--will bewail for its desolation, though I belong to another nation (see on Isa 15:5). with . . . weeping of Jazer--as Jazer weeps. shouting for . . . fallen--rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Isa 16:10; Jer 25:30; Jer 51:14). In the parallel passage (Jer 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."

gladness--such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."

bowels--in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Isa 63:15; compare Isa 15:5; Jer 48:36). sound . . . harp--as its strings vibrate when beaten with the plectrum or hand.

when it is seen that--rather, "When Moab shall have appeared (before his gods; compare Exo 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; Kg1 18:26, &c.), on the high place (compare Isa 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [MAURER].

since that time--rather, "respecting that time" [HORSLEY]. BARNES translates it, "formerly" in contrast to "but now" (Isa 16:14): heretofore former prophecies (Exo 15:15; Num 21:29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.

three years . . . hireling--Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (Isa 21:16). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places three thousand years ago, confirmed by modern research, is a strong testimony to the truth of prophecy. Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (Kg2 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jer 49:23; Zac 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (Kg2 17:6; Kg2 18:10-11) in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria. Next: Isaiah Chapter 17

Send ye the lamb to the ruler of the land,.... Or tribute, as the Targum rightly interprets it. The Moabites, being conquered by David, paid tribute to him, 2 Samuel 8:2 and when the kingdom was divided in Rehoboam's time, the tribute was paid to the kings of Israel, which continued till the times of Ahab, when the Moabites rebelled, and refused to pay it, 2 Kings 3:4 and this tribute, as appears from the passage now referred to, was paid in lambs and rams; which now they are bid to pay to the king of Judah, David's lawful heir and successor in his kingdom; who is supposed to be meant by the ruler of the land, that is, of the land of Judah, whose reigning king at this time was Hezekiah; but rather by "the ruler of the land" is meant the king of Moab, for the words may be rendered, more agreeably to the language and the accents, "send ye the lamb" (or lambs, the singular for the plural), "O ruler of the land" (t); though others, "send ye the lamb of the ruler of the land" (u); that is either, O king of Moab send the tribute that is due; or ye people of the land send the tribute which your ruler owes to the king of Judah; so Jarchi understands it of the king of Moab: some indeed expound the ruler of the land of God himself, who is the Governor of the world; and take the sense to be, that the Moabites are bid to send a lamb, or lambs, for sacrifice, to the God of the whole earth, in order to appease him, and atone for their sins; which is said either seriously, as some think, this being to answer a good purpose, or ironically, as other's, it being now too late; but the sense given is the best: in the Talmud (w) it is applied to Nebuchadnezzar, ruler of the land, who came to the mount of the daughter of Zion, by the way of rocks and mountains. The Targum applies it to the Messiah, paraphrasing it thus, "they shall be bringing tributes to the Christ of Israel, who is strong over them.'' Jerom interprets it of Christ, the Lamb of God, the ruler of the world, or who was to be sacrificed to the ruler of the world; who descended from Ruth, the Moabitess, who he supposes is meant by the rock of the wilderness, as he renders the next clause: from Sela to the wilderness, unto the mount the daughter of Zion: according to Kimchi, and others, Sela was the chief city of the kingdom of Moab. The word signifies a rock; it is the same with Petra (x), the chief city of Arabia, and from whence Arabia Petraea had its name. Some take it to be Selah, the chief city of Edom, afterwards called Joktheel, 2 Kings 14:7 it was a frontier city, and lay upon the borders of Moab and Edom to the south; as the wilderness of Jordan was on the border of Moab to the north, and is thought to be here meant; or, according to Vitringa, the plains of Jericho, the same with the wilderness of Judea, where John the Baptist came preaching; which lay in the way from Sela or Petra, the chief city in Moab, unto Jerusalem. Strabo (y) says of Petra, the metropolis of the Nabataeans, that it lies in a plain, surrounded with rocks and precipices, and within it fountains and gardens, and without it a large country, for the most part desert, especially towards Judea, and from hence it is a journey of three or four days to Jericho; and so the sense is, send the lambs, or the tribute, from Sela or Petra, the chief city of Moab; send them, I say, to the wilderness of Judea, or by the way of that, even to Mount Zion or Jerusalem, the metropolis of Judea, and the seat of the king of it. (t) "mittite agnum, dominator terrae", Montanus; so Luther; which is approved by Reinbeck de Accent. Heb. p. 395. (u) "Mittite agnum dominatoris terrae", Pagninus, Vatablus, Junius & Tremellius, Piscator. (w) T. Bab. Sanhedrin, fol. 96. 2. & Gloss. in ib. (x) Joseph. Antiqu. l. 4. c. 4. sect. 7. Ptolem. Geogr. l. 5. c. 17. Plin. Nat. Hist. l. 6. c. 28. (y) Geograph. l. 16. p. 536. Ed. Casaub.

For it shall be,.... Or, "otherwise it shall be" (z); if ye do not pay this tribute: that as a wandering bird cast out of the nest: or, "as a wandering bird, the nest sent out": that is, as a bird that has forsaken its nest, and wanders about, and its young ones are turned out of the nest, scarcely fledged, and unable to shift for themselves, but flutter about here and there, trembling and frightened, see Proverbs 26:2, so the daughters of Moab shall be at the fords of Arnon: turned out of their houses, wandering up and down, not knowing where to go; unable to help themselves, and in the utmost fright and consternation, fleeing to the very borders of their land, as the fords of Arnon were, see Numbers 21:13. (z) "alioqui", Junius & Tremellius, Piscator.

Take counsel, execute judgment,.... This refers either to what goes before, that they would take the counsel given, and do that which was just and right, by paying tribute to the king of Judah; or to what follows, that they would enter into a consultation, the king of Moab with his nobles, and resolve upon what was right, and do it, by protecting and harbouring the distressed Jews, who would flee unto them from the enemy: make thy shadow as the night in the midst of the noonday; a time of the greatest heat, to which the Assyrian army, for its force and fury, and the mischief done by it, is compared: and the Moabites they are advised to make a shadow, as large and as strong as the dark night, that is, to protect the Jews in their distress, and to refresh and comfort them under it; see Isaiah 4:6, hide the outcasts; such as were driven out of their land through the fury and persecution of the enemy, receive and conceal, as Rahab did the spies: bewray not him that wandereth; from his native place, as a bird from its nest, being forced to it; such an one, or as many as may be, in such a case, do not discover them where they are, or betray them, and deliver them up into the hands of their enemy.

Let mine outcasts dwell with thee,.... Not whom God had cast out, but who were the Lord's people, and whom he owns as such, though cast out by the enemy, or obliged to flee, and quit their country; let these be sojourners in thy land; let them continue awhile there; let them dwell privately and peaceably: Moab, be thou a covert to them from the face of the spoiler: that is, O king of Moab, or kingdom of Moab, as the Targum, hide and protect the Jews that shall flee to thee for shelter, from the face of the spoiler of their land and substance, Sennacherib king of Assyria; and, to encourage them to do these things, it is suggested that they would not be long troublesome to them, and would quickly be in a capacity of requiting them, and of being serviceable to them in like distress: for the extortioner is at an end; or "the squeezer", or "wringer out" (a); that oppressed them, and wrung their property out of their hands; that milked them out of their substance, and even sucked their blood; meaning the Assyrian monarch, whose time was short, and an end was soon put to all his schemes and oppressions: the spoiler ceaseth: out of the land, being obliged to depart out of it: the oppressors are consumed out of the land: the Assyrian army, and its officers, who were all consumed in one night by an angel, 2 Kings 19:35. (a) "expressor", Pagninus, Montanus; "emunctor, vel emulsor", Vatablus.

And in mercy shall the throne be established,.... That is, the throne of Hezekiah, and his government over Judah, which was more firmly settled and established after the overthrow of the Assyrian army, through the mercy of God vouchsafed to him, and on account of the mercy he exercised among his subjects, see Proverbs 20:28. Hezekiah was a type of Christ, and his throne typical of his, and the ultimate view of the prophecy may be to the stability of the kingdom of Christ; so the Targum, "then the Christ of Israel, his throne shall be established in goodness:'' and he shall sit upon it in truth; which does not so much intend the reality of his sitting there, as his continuance, signified by sitting, and the constancy and stability of his reign, or his governing with faith fulness and truth; in the tabernacle of David; or "tent"; meaning his palace, or house in Jerusalem, alluding to his having been a shepherd before he was a king, or referring to the unsettled state of David's house; this was typical of the church of God, where Christ sits and reigns as King, see Amos 9:11; the Targum is, "in the city of David;'' Jerusalem, as Aben Ezra: judging and seeking judgment; acting the part of a righteous, faithful, and diligent Judge; seeking to do justice to the poor and needy, and searching into the cause that comes before him, to find out, and take the right side of it: and hasting righteousness; not delaying justice, protracting a cause, deferring the sentence, and the execution of it, but dispatching the whole as speedily as may be; all which characters, though they may be found in Hezekiah, yet are much more eminently in Christ.

We have heard of the pride of Moab,.... These are the words of the prophet, either in the name of the Lord, or in the person of the Jews, or of other nations, who had heard very frequently, and from many persons, and from every quarter, of the excessive pride of this people, and had many instances of it related to them, which foretold their ruin; for pride comes before a fall: (he is very proud): though his original was so base and infamous; and therefore there is little reason to hope or expect that he would take the advice above given him, or do the good offices for the Jews he was exhorted to; his pride was such, that he would despise the counsel of God, and would never stoop to do any favour for his people: even of his haughtiness, and his pride, and his wrath; of his contempt of the people of God, and his wrath against them: but his lies shall not be so; or, "his strength" shall "not be so" (b); as his wrath: he shall not be able to do what in his pride and wrath he said he would do; all his wicked thoughts and devices, all his haughty and wrathful expressions, will signify nothing; they will all be of no effect, for God resisteth the proud, see Jeremiah 48:30. It may be rendered, "not right", that of "his diviners" (c); their words and works, what they say or do; so the word is used in Isaiah 44:25. (b) "non sicut, fortitudo ejus"; so some in Vatablus. (c) "non rectum divinorum ejus", Vitringa.

Therefore shall Moab howl for Moab,.... One Moabite shall mourn for another; the living for the dead; or one part of the country for another; or to Moab, they shall howl in turns, answering to one another: everyone shall howl: every Moabite, or the whole country of Moab shall howl, being everywhere desolate: for the foundations of Kirhareseth shall ye mourn: surely they are stricken; this was a very principal city in the land of Moab, and a very strong one, see 2 Kings 3:25. It signifies, according to some, "the city of the sun", so called, it may be, because the sun was worshipped here; or, according to others, "the earthen city", or "city of brick", because its houses and walls were made of brick; and so the Vulgate Latin version renders it, "the walls of burnt brick". Now this strong city was to be razed even to the foundations, so that these would be discovered, which would occasion mourning to its inhabitants, and those of other places. Kimchi interprets "the foundations", of the great men and princes of Moab, see Jeremiah 48:31 so the Targum, "and they shall howl over the men of the city of their strength;'' R. Jonah, of the men of the army, the foundation of the kingdom; so Ben Melech. The word translated "foundations" signifies also flagons or bottles, and so Aben Ezra and Abendana understand it here; and accordingly the words may be thus rendered, "for the bottles of Kirhareseth shall ye mourn, verily they are broken" (d); this agrees with the signification of the word in Hosea 3:1 and with what follows, concerning the vine of Sibmah; the reason of the mourning seems to be, that there would be no wine, and the bottles would lie useless, and be broken. (d) "de lagenis Kir-hareseth gemetis, ubique confractae sunt", De Dieu; "propter dolia Cir-hareseth gemetis"; so some in Vatablus.

For the fields of Heshbon languish,.... Through drought; or because of the forage of the enemy, and their treading upon them; or because there were no men left to till and manure them. Of Heshbon See Gill on Isaiah 15:4. It seems to have been a place famous for fields and pastures, and to have been a very fruitful and well watered place; hence we read of the fish pools in Heshbon, Sol 7:4 though Aben Ezra and Kimchi think the word signifies vines, as they suppose it does in Deuteronomy 32:32, and the vine of Sibmah; called Shebam and Shibmah, in Numbers 32:3 thought to be the Seba of Ptolemy (e); and seems to have been famous for vines and vineyards: the lords of the Heathen have broken down the principal plants thereof; that is, the Chaldeans and their army, and commanders and principal officers of it, dealing with them as the Turks do with vines, wherever they meet with them, destroy them; though Jarchi and Kimchi interpret all this figuratively, both here and in the above clauses, of the inhabitants of these places, the multitude of the common people, and their princes, some being killed, and others carried captive; to which sense the Targum, "because the armies of Heshbon are spoiled, the multitude of Sebama are killed, the kings of the people have killed their rulers:'' they are come even unto Jazer; meaning either the Chaldean army, or the Moabites, who had fled hither; or rather this is to be understood of the vines of Sibmah, expressing the excellency and large spread of them, which reached even to Jazer; which, as Jerom says (f), was fifteen miles from Heshbon, called Jaazer, Numbers 21:32, they wandered through the wilderness; the wilderness of Moab, Deuteronomy 2:8 not the lords of the Heathen, nor the Moabites, but the vines and their branches, which crept along, and winded to and fro, as men wander about: her branches are stretched out; that is, the branches of the vine Sibmah: they are gone over the sea; the Dead Sea, called the sea of Jazer, Jeremiah 48:32 or rather a lake near that city. (e) Geograph. l. 5. c. 19. (f) De locis Hebraicis, fol. 92. G.

Therefore I will bewail with the weeping of Jazer the vine of Sibmah,.... That is, bewail the one, as he had done the other, both places with the fruits about them being destroyed by the enemy; or "therefore with weeping I will bewail" (most vehemently lament, an usual Hebraism) "Jazer", and "the vine of Sibmah": the prophet here represents the Moabites weeping for their vines more especially, they being a people addicted to drunkenness, in which their father was begotten; hence Bacchus is said to be the founder of many of their cities, see Jeremiah 48:32. The Targum is, "as I have brought armies against Jazer, so will I bring slayers against Sibmah;'' I will water thee with my tears: shed abundance of them, see Psalm 6:6, O Heshbon, and Elealeh; perhaps alluding to the fishponds, in the former, Sol 7:4 of these places; see Gill on Isaiah 15:4, for the shouting for thy summer fruits, and for thy harvest, is fallen; is ceased, so as not to be heard; namely, the singing and shouting which used to be made by labourers, while they were gathering the summer fruits, or reaping the harvest, with which they amused and diverted themselves, and their fellow labourers, and so their time and their work went on more pleasantly; or else that great joy and shouting they expressed when all was ended, something of which nature is still among us at this day; but now in Moab it was at an end, because the enemy had destroyed both their summer fruits and harvest; though Jarchi and Kimchi interpret this shouting of the enemy, of the spoilers and plunderers, upon their summer fruits and harvest, when they destroyed them; and so the Targum, "upon thy harvest, and upon thy vintage, spoilers have fallen;'' so Noldius (g) renders the words, "for upon thy summer fruits, and upon thy harvest, the shouting shall fall"; that is, the shouting of the enemy, spoiling their fruits and their harvest; and this seems to be the true sense, since it agrees with Jeremiah 48:32 and the ceasing of the other kind of shouting is observed in the next verse Isaiah 16:10. (g) Ebr Concord. Part p. 253.

And gladness is taken away, and joy out of the plentiful field,.... Or "is gathered" (h), though their harvest was not; all cause of joy and gladness was removed; a plentiful field being foraged, trampled upon, and destroyed by the enemy, and left desolate without any to manure it: and in the vineyards there shall be no singing; as there used to be by the men that gathered the grapes, and trod the wine presses; but now there would be no men in the vineyards, there being no grapes to gather or tread, as follows: the treaders shall tread out no wine in their presses; the way in those times and countries being for men to tread the grapes, and the wine out of them, with their feet, in vats or vessels, and not in presses with screws and weights, as now: I have made their vintage shouting to cease; by suffering the enemy to come in among them, which had destroyed their vintage, and so prevented their shouting, and spoiled their song. (h) "colligetur", Montanus; "ad verbum, collectum est", Vatablus.

Wherefore my bowels shall sound like a harp for Moab,.... Making a noise as the harp does, and a mournful one as that, when used at funerals; which it makes when it is stricken or played on with the hand, as these were, through the afflictive and punitive hand of God; and which, when stricken, causes a quavering of the strings, to which the inward trembling of the bowels is compared, and is very expressive of the prophet's sympathy, or those he personates; for, when one string of the harp is touched, the rest sound. For these words, as Kimchi says, are spoken in the language of the Moabites; those that survived lamenting the desolate state of their country, which must be very great and affecting; and to show that it was so is the design of the prophet's expressing himself after this manner; for if it was painful to him, it must be much more so to them; so the Targum, "wherefore the bowels of the Moabites shall sound as a harp;'' of the sounding of the bowels, see Isaiah 63:15, and mine inward parts for Kirharesh: the same with Kirhareseth, Isaiah 16:7 which being a principal city, the destruction of it was greatly laid to heart. The Targum is, "and their heart shall grieve for the men of the city of their strength;'' it being a strong city, in which they placed their confidence; but being destroyed, and the inhabitants of it, it was very affecting, to which agrees Jeremiah 48:31.

And it shall come to pass, when it is seen that Moab is weary on the high place,.... With weeping there, Isaiah 15:2 or with frequent sacrifices, and going from one high place to another, as Balak king of Moab did; and by comparing places together, it looks as if this was the way of the Moabites in their distress, to offer up a multitude of sacrifices in different places; now, when it should be seen by others, and appear to themselves, that they wearied themselves in vain, and all their cries and sacrifices were to no purpose, they should then be ashamed of them, leave off, and betake themselves to some other method; though Jarchi interprets it of their being weary of fighting on the high places of their towers, which when observed, they would take another course, and apply to devotion: that he shall come to his sanctuary to pray; to the temple of Chemosh, and to pray to that idol to help him, 1 Kings 11:7, but he shall not prevail; his prayers shall be ineffectual; his suit will be fruitless, and without success; or "he cannot", that is, his idol cannot help him. So Kimchi interprets his sanctuary of the house of his God; and the Targum, of the house of his idolatry; yet since the house or temple of an idol is never called a sanctuary, it may be understood of God's sanctuary, the temple at Jerusalem; and the sense be, that when Moab shall see that his praying and sacrificing to idols are in vain, and he has tired himself with his superstition and idolatry, without having any redress, he shall think and express his desire of going up to the temple of Jerusalem, and of praying to the God of Israel; but he shall not be able to do it, because of the enemy; and could he get thither, he would not prevail with God, for the decree was gone forth, which could not be frustrated, as follows. Ben Melech interprets it of the palace of the king.

This is the word that the Lord hath spoken concerning Moab,.... That is, this prophecy now delivered out is what comes from the Lord; it is the word of the Lord, and not of man, and so shall certainly come to pass; when this word was spoken follows: since that time; from eternity, as some, and so refer it to the decree of God within himself; or from the time that Moab was in being, or a nation, as others; or from the time that Balak hired Balaam to curse Israel, so Jarchi; or rather from the time that the Lord made known his mind and will, concerning this matter, to the prophet Isaiah: for it should be rendered, "this is that word which the Lord spake concerning Moab then" (i); that is, at the time or year in which Ahaz died, Isaiah 14:28 and is observed, to distinguish it from what the prophet spoke, or was about to speak, now or from this time, concerning him, as in the next verse Isaiah 16:14. (i) So Noldius, Ebr. Concord. Part. p. 473. No. 1586.

But now the Lord hath spoken,.... Something else. What follows is a distinct prophecy from the former, and has a date annexed to it, when it should be fulfilled: the former prophecy relates to the utter destruction of the Moabites by the Babylonians, in the times of Nebuchadnezzar; of which Jeremiah, Jeremiah 48:1 prophesies, in much the same language as Isaiah; and so Jarchi observes, that the final destruction of Moab was by the hand of Nebuchadnezzar: but this was of a lesser nature, and to be accomplished in a short time, either by Shalmaneser, or by Sennacherib king of Assyria, or Esarhaddon his son: saying, within three years, as the year of an hireling; that is, precisely and exactly three years, neither more nor fewer, neither sooner nor later; as whatever time is agreed upon by an hireling, as soon as ever it is out, which he often thinks of, and counts exactly, he demands his wages, and his freedom. Some think this prophecy bears date with the former, concerning the Philistines, which was the year King Ahaz died, Isaiah 14:28 and so had its accomplishment in the fourth year of Hezekiah, when Shalmaneser came up against Samaria (k), and took Moab in his way, 2 Kings 18:9 others, that it was given out in the fourth year of Hezekiah, when the Assyrian besieged Samaria, and after three years took it, and then returned and fell upon the Moabites; others place it in the eleventh year of Hezekiah, and suppose it to be fulfilled in his fourteenth by Sennacherib, about the same time he came up and took the fenced cities of Judah, and besieged Jerusalem, 2 Kings 18:13 and with this agree the Jewish writers (l), whose words are these, "after those things, and the establishment thereof, Sennacherib king of Assyria came into Judah, 2 Chronicles 32:1 and at the same time sent Tartan to Ashdod, Isaiah 20:1 who overran the Ammonites and Moabites, who helped him when he besieged Samaria three years, that it might be fulfilled what is said, Isaiah 16:14 at the same time the king of Assyria sent Rabshakeh from Lachish to Jerusalem.'' Upon which Kimchi observes, as an interpretation of the phrase, "as the years of an hireling", "it is as if it was said, because they helped the king of Assyria three years against Samaria, it was as if they had been hired; therefore they fell by his hand, and the glory of Moab was light in the hand of the king of Assyria.'' But others make it to be three years after this time; but very likely it might be later still, about the eighteenth or nineteenth year of Hezekiah, as Gataker thinks, who, in his notes on this place, has collected all these senses, and made his observations on them; and so had its accomplishment in some expedition of Esarhaddon, who greatly weakened and impoverished the country of Moab, though he did not destroy it, and which was an earnest and pledge of the utter destruction of it before prophesied of. Noldius renders it, "after three years"; and so Grotius: it was in the first year of Hezekiah, as Noldius observes, that this was said; and in the fourth year of his reign, Shalmaneser came against Samaria, and in his way was the beginning of this destruction, and but a beginning of it, as he observes, yet a pledge of the consummation by Nebuchadnezzar, which was long after these three years of Isaiah. And the glory of Moab shall be contemned with all that great multitude; of cities and towns, of the inhabitants of them, and of wealth and riches, things in which Moab gloried, and were reckoned weighty and heavy things; these were accounted light by the king of Assyria, who spoiled them, or at least greatly diminished them: and the remnant shall be very small and feeble; or, "not mighty" or "strong"; those that were not cut off by the Assyrian army would be but few, and these weak and without strength, being dispossessed of their cities, and of their wealth; though, in process of time, between this, and the fulfilment of the former prophecy, and that of Jeremiah, they recovered themselves, and became very numerous and flourishing. (k) See Prideaux's Connect. par. 1. B. 1. p. 18. So Vitringa. (l) Seder Olam Rabba, c. 23. p. 64.