Isaiah 16 commentary

God tells sinners what they may do to prevent ruin; so he does to Moab. Let them send the tribute they formerly engaged to pay to Judah. Take it as good advice. Break off thy sins by righteousness, it may lengthen thy quiet. And this may be applied to the great gospel duty of submission to Christ. 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. Those who will not submit to Christ, shall be as a bird that wanders from her nest, which shall be snatched up by the next bird of prey. Those who will not yield to the fear of God, shall be made to yield to the fear of every thing else. He advises them to be kind to the seed of Israel. Those that expect to find favour when in trouble themselves, must show favour to those in trouble. What is here said concerning the throne of Hezekiah, also belongs, in a much higher sense, to the kingdom of Jesus Christ. Though by subjection to Him we may not enjoy worldly riches or honours, but may be exposed to poverty and contempt, we shall have peace of conscience and eternal life.

Those who will not be counselled, cannot be helped. More souls are ruined by pride than by any other sin whatever. Also, the very proud are commonly very passionate. With lies many seek to gain the gratification of pride and passion, but they shall not compass proud and angry projects. Moab was famous for fields and vineyards; but they shall be laid waste by the invading army. God can soon turn laughter into mourning, and joy into heaviness. In God let us always rejoice with holy triumph; in earthly things let us always rejoice with holy trembling. The prophet looks with concern on the desolations of such a pleasant country; it causes inward grief. The false gods of Moab are unable to help; and the God of Israel, the only true God, can and will make good what he has spoken. Let Moab know her ruin is very near, and prepare. The most awful declarations of Divine wrath, discover the way of escape to those who take warning. There is no escape, but by submission to the Son of David, and devoting ourselves to him. And, at length, when the appointed time comes, all the glory, prosperity, and multitude of the wicked shall perish.

1. 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, (εἰρωνικῶς,) 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 ארץ (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 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 כי (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, οὐχ οὕτως ἡ μαντεία σου, οὐχ οὕτως Not so thy divination, not so. — Ed

FT250 לא כן (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.

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; {Bogus footnote} 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.

2. It shall be as a bird let loose. {Bogus footnote} 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.

3. Assemble a council. {Bogus footnote} 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. {Bogus footnote} 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.

4. 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, 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. {Bogus footnote} 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 כי, (ki,) which we have rendered For, will signify Until; {Bogus footnote} 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.

5. And the throne shall be prepared in mercy. {Bogus footnote} 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. אמת (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, 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 שפת (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.

6. 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. {Bogus footnote} The Hebrew word עברה (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 עבר, (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 בדים (baddim) denotes either a mans limbs, or the branches of a tree, and sometimes it is put for divination. Accordingly, the Greek translators {Bogus footnote} render it μαντεἰα, 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 כן (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, לא כן, (lo ken,) Not so; {Bogus footnote} 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 כן (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.

7. Therefore shall Moab howl to Moab. {Bogus footnote} 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. {Bogus footnote} Some translate נכאים (nechaim) lame; but I prefer to take it as meaning smitten. The particle אך, (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 אך (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.)

8. For the vines of Heshbon have been cut down. {Bogus footnote} Here the Prophet describes allegorically the desolation of the whole country. There is reason to believe that it abounded in the choicest vines, {Bogus footnote} 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. {Bogus footnote} 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. {Bogus footnote} 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 אשר, (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, {Bogus footnote} 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.

9. 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. {Bogus footnote} This last clause of the verse is variously explained by commentators. נפל, (naphal,) signifies to fall, or to burst forth. Those who translate it, to burst forth, consider the word הידד, (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.”

10. 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 {Bogus footnote} In like manner, the sailors, when they approach the harbour, raise their shout of joy, (κἐλευσμα,) 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.”

11. 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.

12. 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. {Bogus footnote} The phrase לא יוכל, (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 נראה, (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.

13. 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.

14. 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.

The translation is located here.

Indexes

Index of Scripture References

Genesis

1:26   1:30   3:5   3:22   10:14   11:31   12:3   12:17   13:15   13:16   17:7   17:8   18:20   18:21   19:5   19:23   19:24   19:37   20:3   20:16   20:17   22:17   22:17   25:25   25:26   31:19   31:30   32:28   34:7   36:1   36:8   36:9   41:50-52   48:16

Exodus

1:12   1:14   3:6   4:22   8:15   9:34   10:21   10:23   12:23   12:51   12:51   12:51   13:21   13:21   13:22   14:21   14:27   14:28   14:29   15:1   19:6   19:20   20:5   20:5   21:8   21:8   21:8   22:22-24   22:23   23:8   23:8   23:19   23:32   25:21   25:22   29:42   32:32   33:9   34:6   34:7   34:26

Leviticus

1:11   10:1   19:18   23:40   26   26:18   26:18   26:21   26:21   26:24   26:26   26:28   26:31   26:36   26:36

Numbers

12:6   14:14   21:9   23:19   23:23   33:52   33:55

Deuteronomy

1:33   1:44   4:6   4:7   4:24   5:9   6:5   7:16   8:2   9:3   10:12   10:20   12:5   12:6   12:7   12:12   12:13   12:18   13:5   15:9   16:19   17:16   18:10-15   18:15   18:20   19:19   19:21   23:18   24:15   28   28:11   28:64   29:5   29:19   30:3   30:4   30:4   32:1   32:1   32:15

Joshua

3:16   3:17   7:15   9:23

Judges

6:17   7:21   7:25   13:22   19:24

Ruth

1:4

1 Samuel

3:1   3:13   9:9   14:4   14:5   15:22   15:22   16:1   16:11   16:12

2 Samuel

7:8   7:8   7:12   7:13   7:13   7:13   7:14

1 Kings

8:30   9:11   11:7   11:7   11:26   12:16

CHAPTER 16

Is 16:1-14. Continuation of the Prophecy as to Moab.

1. lamb--advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2Ki 3:4, 5). David probably imposed this tribute before the severance of Judah and Israel (2Sa 8:2). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Psa 2:10-12; Ro 12:1).

from Sela to--rather, "from Petra through (literally, 'towards') the wilderness" [Maurer]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-Petræa; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (Is 15:7).

ruler of the land--namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2Ki 14:7).

2. 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 Is 10:14; De 32:11.

daughters of Moab--that is, the inhabitants of Moab. So 2Ki 19:21; Psa 48:11; Jr 46:11; La 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."

3-5. Gesenius, Maurer, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Is 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Is 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 (Is 16:3, 4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Is 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Is 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 (Is 4:6; 25:4; 32:2).

bewray ... wandereth--Betray not the fugitive to his pursuer.

6. We--Jews. We reject Moab's supplication for his pride.

lies--false boasts.

not be so--rather, "not right"; shall prove vain (Is 25:10; Jr 48:29, 30; Zep 2:8). "It shall not be so; his lies shall not so effect it."

7. 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 (Is 58:12). Jeremiah, in the parallel place (Jr 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].

8. fields--vine-fields (De 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 (Jr 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" (Ge 49:11, 12, 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 Jr 48:32 called "the sea of Jazer"; but see on Jr 48:32 (Psa 80:8-11).

9. I--will bewail for its desolation, though I belong to another nation (see on Is 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" (Is 16:10; Jr 25:30; 51:14). In the parallel passage (Jr 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."

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

11. bowels--in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Is 63:15; compare Is 15:5; Jr 48:36).

sound ... harp--as its strings vibrate when beaten with the plectrum or hand.

12. when it is seen that--rather, "When Moab shall have appeared (before his gods; compare Ex 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 1Ki 18:26, &c.), on the high place (compare Is 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].

13. since that time--rather, "respecting that time" [Horsley]. Barnes translates it, "formerly" in contrast to "but now" (Is 16:14): heretofore former prophecies (Ex 15:15; Nu 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.

14. 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 (Is 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.

Send ye the lamb, etc. "I will send forth the son, etc." - Both the reading and meaning of this verse are still more doubtful than those of the preceding. The Septuagint and Syriac read אשלח eshlach, I will send, in the first person singular, future tense: the Vulgate and Talmud Babylon, read שלח shelach, send, singular imperative: some read שלחו shilchu, send ye forth, or shalechu, they send forth. The Syriac, for כר car, a lamb, reads בר bar, a son, which is confirmed by five MSS. of Kennicott and De Rossi. The two first verses describe the distress of Moab on the Assyrian invasion in which even the son of the prince of the country is represented as forced to flee for his life through the desert, that he may escape to Judea; and the young women are driven forth like young birds cast out of the nest, and endeavoring to wade through the fords of the river Arnon. Perhaps there is not so much difficulty in this verse as appears at first view. "Send the lamb to the ruler of the land," may receive light from 2Kgs 3:4, 2Kgs 3:5 : "And Mesha, king of Moab, was a sheepmaster, and rendered unto the king of Israel one hundred thousand lambs with their wool, and one hundred thousand rams: but when Ahab was dead, the king of Moab rebelled against Israel." Now the prophet exhorts them to begin paying the tribute as formerly, that their punishment might be averted or mitigated.

Take counsel "Impart counsel" - The Vulgate renders the verbs in the beginning of this verse in the singular number, So the Keri; and so likewise sixty-one MSS. of Kennicott's and De Rossi's have it, and nineteen editions, and the Syriac. The verbs throughout the verse are also in the feminine gender; agreeing with Zion, which I suppose to be understood.

Let mine outcasts dwell with thee, Moab "Let the outcasts of Moab sojourn with thee, O Zion" - Setting the points aside, this is by much the most obvious construction of the Hebrew, as well as most agreeable to the context, and the design of the prophet. And it is confirmed by the Septuagint οἱ φυγαδες Μωαβ, and Syriac.

The oppressors "The oppressor" - Perhaps the Israelites, who in the time of Ahab invaded Judah, defeated his army, slaying one hundred and twenty thousand men, and brought the kingdom to the brink of destruction. Judah, being now in a more prosperous condition, is represented as able to receive and to protect the fugitive Moabites. And with those former times of distress the security and flourishing state of the kingdom under the government of Hezekiah is contrasted.

In mercy shall the throne be established - May not this refer to the throne of Hezekiah? Here we have the character of such a king as cannot fail to be a blessing to the people.

1. "He sitteth on the throne in truth" - He does not merely profess to be the father and protector of his people: but he is actually such.

2. He is judging. He is not a man of war or blood, who wastes his subjects' lives and treasures in contentions with neighboring nations, in order to satisfy his ambition by the extension of his territory. On the contrary, his whole life is occupied in the distribution of justice.

3. He seeketh judgment. He seeks out the poor distressed ones who cannot make their way to him, and avenges them on their oppressors.

4. He hastens righteousness. He does not suffer any of the courts of justice to delay the determination of the causes brought before them: he so orders that the point in litigation be fairly, fully, and speedily heard; and then judgment pronounced. Delays in the execution of justice answer little end but the enriching of unprincipled lawyers.

We have heard of the pride of Moab "We have heard the pride of Moab" - For גא ge, read גאה geah; two MSS., one ancient, and Jer 48:29. Zephaniah, Zep 2:8-10, in his prophecy against Moab, the subject of which is the same with that of Jeremiah in his forty-eighth chapter, (see the note on Isa 15:1 (note)), enlarges much on the pride of Moab, and their insolent behavior towards the Jews: - "I have heard the reproach of Moab;

And the revilings of the sons of Ammon:

Who have reproached my people;

And have magnified themselves against their borders.

Therefore, as I live, saith Jehovah God of hosts, the God of Israel:

Surely Moab shall be as Sodom,

And the sons of Ammon as Gomorrah:

A possession of nettles, and pits of salt,

And a desolation for ever.

The residue of my people shall spoil them,

And the remnant of my nation shall dispossess them:

This shall they have for their pride;

Because they have raised a reproach, and have magnified themselves

Against the people of Jehovah God of hosts."

For the foundations of Kir-hareseth "For the men of Kirhares" - A palpable mistake in this place is happily corrected by the parallel text of Jer 48:31, where, instead of אשישי ashishey, foundations or flagons, we read אנשי anshey, men. In the same place of Jeremiah, and in Jer 48:36, and here in Isa 16:11, the name of the city is Kirhares, not Kirhareseth.

Languish "Are put to shame" - Here the text of Jeremiah leaves us much at a loss, in a place that seems to be greatly corrupted. The Septuagint join the two last words of this verse with the beginning of the following. Their rendering is: και ουκ εντραπησῃ, τα πεδια Εσεβων. For אך ach they must have read אל al; otherwise, how came they by the negative, which seems not to belong to this place? Neither is it easy to make sense of the rest without a small alteration, by reading, instead of εντραπησῃ τα, εντραπησεται. In a word, the Arabic version taken from the Septuagint, plainly authorizes this reading of the Septuagint, and without the negative; and it is fully confirmed by MSS. Pachom. and 1. D. II., which have both of them εντραπησεται πεδια Εσεβων, without the negative; which makes an excellent sense, and, I think, gives us the true reading of the Hebrew text; אך נכלמו שדמות חשבון ak nichlemu shadmoth cheshbon. They frequently render the verb נכלם nichlam by εντρεπομαι. And נכלמו nichlemu answers perfectly well to אמלל umlal, the parallel word in the next line. The MSS. vary in expressing the word נכאים nechaim, which gives no tolerable sense in this place; one reads נוכאים nochaim; two others בכאים bechaim; in another the כ caph is upon a rasure of two letters; and the Vulgate instead of it reads מכותם mecotham, plagas suas. - L.

For the men of Kirhares ye shall make a moan. For the fields of Heshbon are put to shame. This is Bp. Lowth's sense of the passage.

Her branches are stretched out "Her branches extended themselves" - For נטשו nitteshu, a MS. has נגשו niggeshu; which may perhaps be right. Compare Jer 48:32, which has in this part of the sentence the synonymous word נגעו nagau.

The meaning of this verse is, that the wines of Sibmah and Heshbon were greatly celebrated, and in high repute with all the great men and princes of that and the neighboring countries; who indulged themselves even to intemperance in the use of them. So that their vines were so much in request as not only to be propagated all over the country of Moab to the sea of Sodom, but to have scions of them sent even beyond the sea into foreign countries. הלמו halemu, knocked down, demolished; that is overpowered, intoxicated. The drunkards of Ephraim are called by the prophet, Isa 28:1, הלומי יין halumey yayin, drinkers of wine. See Schultens on Pro 23:25. Gratius, speaking of the Mareotic wine, says of it,

Pharios quae fregit noxia reges. Cyneg. 312.

With the weeping "As with the weeping" - For בבכי bibechi, a MS. reads בכי bechi. In Jer 48:32, it is מבכי mibbechi. The Septuagint read כבכי kibeki, as with weeping, which I follow.

For thy summer fruits and for thy harvest is fallen "And upon thy vintage the destroyer hath fallen" - ועל קצירך הידד נפל veal ketsirech heidad naphal. In these few words there are two great mistakes, which the text of Jer 48:32 rectifies. For קצירך ketsirech, it has בצירך betsirech; and for הידד heidad, שדד shoded; both which corrections the Chaldee in this place confirms. As to the first, "Hesebon and Eleale, and

The flowery dale of Sibmah, clad with vines," were never celebrated for their harvests; it was the vintage that suffered by the irruption of the enemy; and so read the Septuagint and Syriac. הידד heidad is the noisy acclamation of the treaders of the grapes. And see what sense this makes in the literal rendering of the Vulgate: super messem tuam vox calcantium irruit, "upon thy harvest the voice of the treaders rushes." The reading in Jer 48:32 is certainly right, שדד נפל shoded naphal, "the destroyer hath fallen." The shout of the treaders does not come in till the next verse; in which the text of Isaiah in its turn mends that of Jer 48:33, where instead of the first הידד heidad, "the shout," we ought undoubtedly to read, as here, הדרך haddorech, "the treader."

Neither shall there be shouting "An end is put to the shouting" - The Septuagint read השבת hishbeth, passive, and in the third person; rightly, for God is not the speaker in this place. The rendering of the Septuagint is πεπαυται γαρ κελευσμα, "the cry ceaseth;" which last word, necessary to the rendering of the Hebrew and to the sense, is supplied by MSS. Pachom. and 1. D. II., having been lost out of the other copies.

When it is seen that Moab, etc. "When Moab shall see," etc. - For נראה nirah, a MS. reads ראה raah, and so the Syriac and Chaldee. "Perhaps כי נראה ki nirah is only a various reading of כי נלאה ki nilah." Secker. A very probable conjecture.

Within three years - בשלש beshalish כשלש keshalish, according, or in or about three years, is the reading of nine of Kennicott's and De Rossi's MSS., and two ancient editions.

But the present reading may well stand: "Now, the Lord hath spoken, saying, Within three years, as the years of a hireling." It seems as if this prophecy had been delivered before, without any time specified for its fulfillment; but now the time is determined" in three years, as the years of a hireling" - for, as a hireling counts even to a single day, and will not abide with his employer an hour beyond the time agreed on; so, in three years, even to a day, from the delivery of this prophecy, shall destruction come upon Moab. This is the import of the present text; but if we take כשלש keshalish, AS in three years, or in about three years' time, the prophecy is not so definite.

These three years, says Calmet, are mentioned from the death of Ahaz, see Isa 14:28, and end the third year of Hezekiah, three years before the taking of Samaria by Shalmaneser. This conqueror did not ruin Moab so completely as not to leave a man in the land; the final desolation of Moab was reserved for Nebuchadnezzar, five years after the taking of Jerusalem.

Feeble "And without strength" - An ancient MS., with the Septuagint, reads ולא velo, "and not."

Send - The prophet continues his prophecy against Moab, and gives them counsel what to do, to prevent, if possible, the desolation. Make your peace with God, by sacrifice, for all your injuries done to him, and to his people. Sela - An eminent city of Moab, seated upon a rock. Unto the mount - Unto the temple upon mount Zion.

Cast out - Which knows not whither to go. Arnon - Which was the border of the land of Moab, where they were, with design to flee out of their land, tho' they knew not whither.

Take counsel - Consider seriously what course to take. Shadow - Or, as the shadow of the night, large and dark, as the shadow of the earth is in the night - season. Conceal and protect my people in the time of their distress. The out - casts - Those of my people who are driven out of their land. Wandereth - Unto their enemies.

Mine out - casts - Whom tho' I have sorely chastened, yet I own for my people. At an end - Shall shortly be destroyed, and then thou wilt not lose the fruit of thy kindness. The present tense is put for the future.

In mercy - By my mercy. I am now punishing their sins, yet I will deliver them for my own mercy's sake. The throne - The kingdom of Judah. He - Their king. In truth - That is, firmly and constantly; for truth is often put for the stability and certainty of a thing, as 2Chron 32:1 Prov 11:18. Tabernacle - ln the house, or palace, which is called a tent, or tabernacle, with respect to the unsettledness of David's house, which now indeed was more like a tabernacle than a strong palace. Seeking - Searching out the truth of things with care and diligence. Hasting - Neither denying, nor yet delaying justice.

We - The prophet having spoken to the Moabites, now turns his speech to God's people. The sense is, I do not expect that my counsels will have any good effect upon Moab; they will still carry themselves insolently and outrageously. His lies - His vain imaginations, and false and crafty counsels, shall not take effect.

Moab - One Moabite shall howl or lament to or for another. Kirhareseth - An ancient and eminent city of Moab, which was preserved when their other cities were ruined, and therefore the destruction of it was more lamented. Stricken - Or, broken, overthrown or destroyed.

The lords - The Assyrians or Chaldeans, the great rulers of the eastern nations. Plants - The choicest vines. Under which one particular he seems to understand, not only all other fruits and goods, but even their choicest people. They - The lords of the heathen are come as far as Jazer, which is the utmost border of Moab. Wandered - The Moabites fled for their lives, and wandered hither and thither in the wilderness of Moab. Branches - Her people, called plants before. Stretched - Driven from their own homes, and dispersed into several countries. The sea - Over the Dead - sea, which was the border of Moab. They were forced to flee out of their own country to save their lives.

Sibmah - I will bewail Sibmah, as I did bewail Jazer, which was destroyed before Sibmah. Fallen - Those joyful shouts which were customary in the time of harvest and vintage, shall cease.

Treaders - In those times they used to squeeze out the juice of their grapes by treading them with their feet.

My bowels - Thro' compassion. In excessive grief, the bowels are sometimes rolled together, so as to make an audible noise.

When - When it shall appear that all their other devotions are vain. His sanctuary - To the temple of his great god Chemosh. But - His god can neither hear nor help him.

Since - Since the beginning of God's revelation to me concerning Moab, hitherto.

The Lord - Hath made this farther discovery of his mind to me. Three years - This may well be understood of some great blow given to the Moabites, either by Sennacherib, or his son Esarhaddon, from which notwithstanding they recovered and flourished again 'till Nebuchadnezzar compleated their destruction. Hireling - Within three years precisely counted; for hirelings are very punctual in observing the time for which they are hired. The glory - Their strength, and wealth, and other things in which they glory, shall be made contemptible to those who formerly admired them. With - With the great numbers of their people, of which they boasted.

SEnd ye the lamb to the ruler of the land , from Sela to the wilderness , unto the mount of the daughter of Zion :

The Prophet continues his Prophecy against Moab in this Chapter, and here turneth his Speech to them, and gives them Counsel what to do, to prevent, if possible, the threatned Desolation. In these first Words he adviseth them to the Practice either, 1. of Justice: Pay that Tribute of Lambs and Goats which you obliged your selves to pay unto David, and to his Posterity, 2 Sam. 8. 2. and pay it not unto Israel, as you have done, 2 Kings 3. 4. but unto the King of Iudah, who is the rightful Heir of David, and King of the Land: Or, 2. of Piety: Send a lamb, for a Sacrifice, unto God, who is the Ruler of the land; to wit, of your Land no less than of ours, or, of the earth, as the Word is commonly rendred, who is the God of the whole earth, as he is called Isa. 54. 5. the God of all the kingdoms of the earth, Isa. 37. 16. Make your Peace with God; by Sacrifice, for all your Injuries done to him, and to his People. These Words may be understood Ironically, and the Design of them may be to represent their miserable and desperate Condition; as if he had said, You have tried all other ways, and sought to your Idols, ch. 15. 2. and all in vain; now seek to the God of Israel, who alone can help you. But, alas! he is highly incensed against you, and coming to destroy you. But this seems rather to be serious Advice, by comparing these Words with v. 3, 4.

An eminent City of Moab, seated upon a Rock, which is here named, either because the King and his Court at this time resided there, or for some other Reason then evident, though now unknown.

To the Wilderness of Moab, of which we read Numb. 21. 11. Deut. 2. 8. and so onward to Zion, as it follows. Or, this may be added as a Description of the Place called Sela. Hence some render the Words, Sela of the wilderness; and others, Sela which lieth or looketh towards the wilderness. And this Limitation might be the more necessary, to distinguish this from other Places of Moab called by the same name, which, signifying a rock, might be common to several Places in that Rocky Country.

Unto the Temple upon Mount Zion.

Marginal references: Or, of the ru [illegible: 1+ letters].; Or, Petra.; Heb. a rock.

2 For it shall be that as a wandring bird cast out of the nest , so the daughters of Moab shall be at the fords of Arnon .

Or, Otherwise, as this Particle is sometimes used, if you do not follow my advice.

Which knows not whither to go, nor what to do.

Which was the Border of the Land of Moab, where they were, either being carried that way into Captivity, or rather with design to flee out of their own Land, although they knew not whither, as the foregoing Metaphor sheweth.

Marginal references: Or, a nest forsaken.

3 Take counsel , execute judgment , make thy shadow as the night in the midst of noonday, hide the out-casts , bewray not him that wandreth .

Consider seriously among your selves what course to take to prevent your utter Ruine.

Do those things which are just and right, as to all men, so particularly to my People, to whom you have been most unrighteous and unmerciful.

Or, as the shadow of the night, large and dark, as the Shadow of the Earth is in the Night-season. The meaning is, Conceal and protect my People in the time of their Distress and Danger, as this Metaphor is explained in the rest of this, and in the following Verse.

Mine outcasts, as it follows v. 4. those of my People which are driven out of their own Land.

Unto their Enemies, as thou hast treacherously done in former times.

Marginal references: Heb. Bring.

4 Let mine out-casts dwell with thee, Moab, be thou a covert to them from the face of the spoiler: for the extortioner is at an end , the spoiler ceaseth, the oppressours are consumed out of the land.

Whom though I have forsaken, and sorely chastened, yet I do, and still will, own for my People; and I do observe, and will requite, both the Kindnesses and the Injuries done to them.

Shall shortly be destroyed, and my People shall ere long be restored, and then thou wilt not lose the Fruit of thy Kindness. The Present Tense is put for the Future, as it is usually in Prophecies.

Marginal references: Heb. wringer.; Heb. the treaders down

5 And in mercy , shall the throne be established, and he shall sit upon it in truth , in the tabernacle of David, judging and seeking judgment , and hasting righteousness .

By my Mercy. Though they have sinned, and I am now punishing their Sins, yet I will deliver them for my own Mercies sake.

The Kingdom of Iudah. Therefore for thine own sake shew them Kindness in this day of their distress; for they will be capable of requiting thee.

Their King, which is easily and necessarily understood.

Which may respect either, 1. the Manner of his Government, exercising Truth and Justice: But that is more plainly and fully expressed in the last part of the Verse. Or, 2. the Continuance of it, in truth, i. e. firmly and constantly; for truth is oft put for the stability and certainty of a thing, as 2 Chron. 32. 1. Prov. 1[illegible: 1+ letters]. 18. Isa. 61. 8. And this makes the Argument more considerable to the present purpose. The Kingdom shall not onely be restored, but firmly setled: Therefore it is your Interest, O Moabites, to be kind to my People.

In the House, or Palace, which is called a tent or tabernacle, either because Houses are frequently so called in Scripture, as 2 Sam. 20. 1. 1 Kings 8. 66. & 12. 16. or with respect unto the unsetledness of David's House, which now indeed was more like a Tabernacle than a strong Palace; and yet notwithstanding its present Imbecility, should be firmly established.

Searching out the Truth of Causes and Things with care and diligence▪ which is the Duty of a Judge.

Neither denying, nor yet delaying Justice. And these good Qualifications seem to be here mentioned, partly to teach the Rulers of Moab their Duty towards their own People, and the Israelites which were among them; and partly as a Reason and Evidence of that Stability which he had promised to the House of David.

Marginal references: Dan. 7. 14. 27. Mic. 4. 7. Luk. 1. 33.; Or, prepared.

6 We have heard of the pride of Moab , (he is very proud) even of his haughtiness, and his pride, and his wrath: but his lies shall not be so .

The Prophet, having spoken to the Moabites, and acquainted them with their Duty and Interest, now he turneth his Speech to God's People, whom he armeth and comforteth against their approaching Misery. The scope and sence of the Prophet in this Verse is this, I do not expect that my Counsels will have any good effect upon Moab, they will still carry themselves insolently and outragiously tawards you, and they promise themselves that they shall now effect what they have long desired, even satisfie their Malice in your total and final Destruction; but they shall be disappointed of their Hopes. It is well known to me, and you, and all their Neighbours, that they are an haughty and furious People, and therefore they will scorn my Advice, and doubt not to stand upon their own Legs.

His vain Imaginations, and false and crafty Counsels, shall not take effect. But the Words are and may be otherwise rendred, But his strength (as this Word is rendred Iob 18. 13. Heb. bars, which are the Strength of Gates or Doors) is not so, not equal to his Pride or Fury. Or thus, exactly according to the Words and Order of the Hebrew Text, not so lies. A concise Speech, such as are very common in this and other Prophets. And these Words may possibly be brought in as the Words of the Moabites, making this short Reply to the Prophets Counsels and Threatnings, directed to them in the foregoing Verses of this Chapter: It is not or shall not be so as thou sayst; thy Words are b[illegible: 1+ letters]t Lies, we fear not thy Threats against us. But this I propose with submission.

Marginal references: Jer. 48. 29. Zeph. 2. 10.

7 Therefore shall Moab howl for Moab , every one shall howl: for the foundations of Kirhareseth shall ye mourn , surely they are stricken .

For it self; the Noun put for the Pronoun, as is usual in the Hebrew Text. Or, to Moab. One Moabite shall howl or lament to or for another.

An ancient and eminent City of Moab, called Kir, chap. 13. 1. and Kir-haresh, v. 11. which signifies, The city of the sun; probably because there was the Temple of the Sun: which City was preserved when their other Cities were ruined, 2 Kings 3. 25. and therefore the Destruction of it was more lamented.

Or, ye shall meditate or talk, as this Word commonly signifies. Your Thoughts and Discourses will run much upon the Ruine of such a City.

Or, broken, overthrown or destroyed.

Marginal references: Jer. 48. 20.; Or, mutter.

8 For the fields of Heshbon languish , and the vine of Sibmah, the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer , they wandered through the wilderness , her branches are stretched out , thy are gone over the sea .

Either for want of Rain, as ch. 15. 6. or because there are no men left to till and manure them.

The Assyrians or Chaldeans, the great Rulers of the Eastern Nations.

The choicest Vines. Under which one Particular he seems to understand not onely all their other Fruits and Goods, but even their Persons and choicest People.

Either, 1. the Lords of the Heathen are come as far as Iazer, which is the utmost Border of Moab; or, 2. the People of Moab are going into Captivity, and part of them are already gone as far as Iazer. Some understand this and the following Clauses of the Vines, which are here commended, to aggravate the Loss and Ruine of them, and render the Words, which reached even unto Iazer, which Vineyards were planted for many miles together, even as far as Iazer.

Others of the Moabites fled away for their Lives, and wandred hither and thither in the Wilderness of Moab; of which see Numb. 21. 11. Deut. 2. 8.

i. e. Her People, called plants before.

Or, are spread abroad, as this Word signifies Numb. 11. 32. Iudg. 15. 9. 1 Sam. 30. 16. are driven from their own Homes, and dispersed into several Countries.

Over the Dead Sea, which was the Border of Moab. They were forced to flee out of their own Country, to save their Lives.

Marginal references: Or, plucked up.

9 Therefore I will bewail with the weeping of Jazer, the vine of Sibmah : I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits, and for thy harvest is fallen .

So the sence is, I will bewail Sibmab as I did bewail Iazer, which, they say, was destroyed before. Sibmah: Or, the weeping of Iazer might be a Proverbial Expression; for it is used also Ier. 48. 32▪ like that of the mourning of Hadadrimmon, Zech. 12. 11. though the Reason of it be now unknown, as it is in many other Proverbs. The Words are by others rendred, and that more agreeably to the Hebrew Text, I will bewail with weeping (which is an usual Hebraism for, I will bitterly bewail) Iazer, and (which Particle is oft understood) the vine of Sibmah. But our Translation seems to be justified by the parallel Place, Ier. 48. 32. where it is, O vine of Sibmah, I will weep for thee with the weeping of Iazer.

Those joyful Shouts and Acclamations which were customary in the time of Harvest and Vintage, Isa. 9. 3. Ier. 25. 30. shall cease, because thy Land shall be wasted, and thy People destroyed. Or, as it is in the Margin, the shout or alarm is fallen upon thy summer-fruits and thy harvest, in stead of that joyful Shout which was then used, to which he here alludes. Which seems to be the truer Translation, not onely because this Hebrew Word is elsewhere used concerning the shout of an Enemy falling upon a People, as Ier. 25. 30. & 51. 14. but especially by considering the parallel Place, Ier. 48. 32. where, for the shout is fallen, it is, the spoiler is fallen upon, &c. If it be objected, That the next Verse speaks of the ceasing of their joyful Shouts, and that this Hebrew Word is there used for vintage-shouting, which at first made me incline to the former Interpretation; that seems to be fully answered from Ier. 48. 33. which speaks likewise of the ceasing of their Joy and joyful Shouts, but withal adds, in the close of the Verse, what may end this Controversie, their shouting shall be no shouting; They shall indeed have a Shouting, but not such an one as they used to have, a joyful Shouting of their own People, but an insulting Shout of their Enemies.

Marginal references: Or, the alarm is fallen upon, &c.

10 And gladness is taken away, and joy out of the plentiful field, and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses; I have made their vintage-shouting to cease.

In those times they used to squeeze out the Juyce of their Grapes by treading them with their Feet, in Vessels appointed for that use, Iudg. 9. 27. Nehem. 13. 15.

Marginal references: Jer. 48. 33.

11 Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh.

Through compassion to them: of which see on Isa. 15. 5. In excessive Griefs the Bowels are sometimes rolled and tumbled together, so as to make an audible noise. Hereby he signifies the greatness of their approaching Calamity, which being so grievous to him, must needs be intolerable to them.

12 And it shall come to pass, when it is seen that Moab is weary on the high place , that he shall come to his Sanctuary to pray, but he shall not prevail .

When it shall appear to them and others, that all their other Devotions are vain and ineffectual.

To the Temple of his great God Chemosh, Numb. 21. 29. 1 Kings 11. 7. Ier. 48. 46. from whom he shall seek and expect Succour.

His God can neither hear nor help him.

Marginal references: Chap. 15. 2.

13 This is the word that the LORD hath spoken concerning Moab since that time .

Since the beginning of God's Revelation to me concerning Moab, and hitherto. Which Exposition seems to be confirmed by the following Words, But now.

Marginal references: Heb. from then, that is, heretofore.

14 But now the LORD hath spoken , saying, Within three years , as the years of an hireling , and the glory of Moab shall be contemned , with all that great multitude ; and the [illegible: 1+ letters]emnant shall be very small and feeble .

Hath made this further discovery of his Mind to me.

To be computed either, 1. from the time of Ierusalems Destruction by Nebuchadnezzar, who did, as is confessed by all, invade the Moabites at or about that time, and execute the Judgment first foretold by this Prophet, and afterwards by Ieremy, ch. 48. or rather, 2. from the time of the Delivery of this Prophecy. Which, being uncertain, leaves us the greater Latitude for the determination of the precise time when this was fulfilled. But this is certain, from Isa. 1. 1. that this Prophecy must be delivered, at farthest, before the end of Hezekiah's Reign. And then there ariseth this great Difficulty, How this can consist with the Prophecy of Ieremiah, who above or about an hundred years after this time speaketh of Moab as a People that had been at ease from their youth, and had not gone into captivity, Ier. 48. 11. and prophesieth against them in the very same Words which Isaiah useth in this Prophecy? The Answer is, That they do not speak of the same time, nor of the same Calamity; but Isaiah of a former Tribulation, and Ieremiah of their latter Devastation. It is true, Ieremiah useth the same Words which Isaiah doth, and so do the later Prophets sometimes use the Words of the former, to other purposes than they were first delivered, as we shall see hereafter, and as is most evident from the Revelation of St. Iohn, in which the same Words are used concerning Mystical Babylon, which were used by the foregoing Prophets concerning the first and literal Babylon. And although the foregoing Prophecy of Isaiah seems to speak of the same Destruction threatned by Ieremiah, and inflicted by Nebuchadnezzar; yet this Prophecy contained in this Verse, and ushered in with another Preface, seems to be of a differing nature, and to speak of a more speedy and less grievous Affliction that should befal them, which should be as a Pledge to assure them of the certain Accomplishment of the other Prophecy, and of their utter Destruction. And therefore it is observable, that the Prophet doth not here say, Within three years all that I have foretold and threatned shall be fulfilled; but onely, the glory of Moab shall be contemned, &c. which is quite another thing; and as the Terms here used are much milder, so the Judgment here denounced seems much less, than in the foregoing Prophecy. And therefore this Verse may very well be understood of some great Blow given to the Moabites, either by Sennacherib, or by his Son Esarbaddon, from which notwithstanding they in a little time recovered themselves, and flourished again, and continued so to do, till Nebuchadnezzar compleated their Destruction. And this may well enough consist with what is said of Moab's being at ease from his youth, Ier. 48. 11. which is not to be understood simply as if they had been wholly free from War and other Calamities; for the contrary is evident both from Scripture, as 2 Sam. 8. 2. 2 Kings 3. 24, 25. and from other Histories: but comparatively, that they had not been brought to Desolation, nor carried away into Captivity, as it is explained in the following Words, and as Israel had been at that time, and Iudah was threatned to be.

i. e. Within three years precisely accounted; for Hirelings are very punctual in observing the Time for which they are hired; and their Thoughts and Desires run much upon it, because then they are to receive their Wages: of which see Iob 7. 1. 2. & 14. 6. And this Exposition is confirmed by comparing this Place with Isa. 21. 16. where the same Phrase is used of one year. So groundless is that Opinion which the Jewish Writers gather from this Place, compared with Deut. 15. 18. That three years was the usual and appointed time for the generality of hired Servants.

Their Strength, and Wealth, and other things in which they glory.

Shall be made contemptible to those who formerly admired them.

With the great numbers of their People, of which they boasted.

Comparatively to what they were before. Which might be very true, and yet afterwards, in an hundred years space, they might be sufficiently recruited.

Marginal references: Chap. 21. 16.; Or, not many.

Isa 16:1

But just because this lion is Judah and its government, the summons goes forth to the Moabites, who have fled to Edom, and even to Sela, i.e., Petra (Wady Musa), near Mount Hor in Arabia Petraea, to which it gave its name, to turn for protection to Jerusalem. “Send a land-ruler’s tribute of lambs from Sela desert-wards to the mountain of the daughter of Zion.” This v. is like a long-drawn trumpet-blast. The prophecy against Moab takes the same turn here as in Isa 14:32; Isa 18:7; Isa 19:16., Isa 23:18. The judgment first of all produces slavish fear; and this is afterwards refined into loving attachment. Submission to the house of David is Moab’s only deliverance. This is what the prophet, weeping with those that weep, calls out to them in such long-drawn, vehement, and urgent tones, even into the farthest hiding-place in which they have concealed themselves, viz., the rocky city of the Edomites. The tribute of lambs which was due to the ruling prince is called briefly car mōshēl-'eretz. This tribute, which the holders of the pasture-land so rich in flocks have hitherto sent to Samaria (2Ki 3:4), they are now to send to Jerusalem, the “mountain of the daughter of Zion” (as in Isa 10:32, compared with Isa 18:7), the way to which lay through “the desert,” i.e., first of all in a diagonal direction through the Arabah, which stretched downwards to Aelath.

Isa 16:2

The advice does not remain without effect, but they embrace it eagerly.”And the daughters of Moab will be like birds fluttering about, a scared nest, at the fords of the Arnon.” “The daughters of Moab,” like “the daughters of Judah,” for example, in Psa 48:12, are the inhabitants of the cities and villages of the land of Moab. They were already like birds soaring about (Pro 27:8), because of their flight from their own land; but here, as we may see from the expression תהיינה ... והיה, the simile is intended to depict the condition into which they would be thrown by the prophet’s advice. The figure (cf., Isa 10:14) as well as the expression (cf., Isa 17:2) is thoroughly Isaiah's. It is a state of anxious and timid indecision, resembling the fluttering to and fro of birds, that have been driven away from their nest, and wheel anxiously round and round, without daring to return to their old home. In this way the daughters of Moab, coming out of their hiding-places, whether nearer or more remote, show themselves at the fords of the Arnon, that is to say, on the very soil of their old home, which was situated between the Arnon and Wady el-Ahsa, and which was now devastated by the hand of a foe. לארנון מעברות we should regard as in apposition to benoth Moab (the daughters of Moab), if ma‛bâroth signifies the coast-lands (like ‛ebrē in Isa 7:20), and not, as it invariably does, the fords. It is locative in its meaning, and is so accentuated.

Isa 16:3-5

There they show themselves, on the spot to which their land once reached before it passed into the possession of Israel - there, on its farthest boundary in the direction towards Judah, which was seated above; and taking heart, address the following petitions to Zion, or to the Davidic court, on the other side. “Give counsel, form a decision, make thy shadow like night in the midst of noon; hide the outcasts, do not betray the wanderers. Let mine outcasts tarry in thee, Moab; be a covert to it from before the spoiler.” In their extremity they appeal to Zion for counsel, and the once proud but now thoroughly humbled Moabites place the decision of their fate in the hands of the men of Judah (so according to the Keri), and stand before Zion praying most earnestly for shelter and protection. Their fear of the enemy is so great, that in the light of the noon-day sun they desire to be covered with the protecting shade of Zion as with the blackness of night, that they may not be seen by the foe. The short-sentences correspond to the anxious urgency of the prayer (cf., Isa 33:8). Pelilâh (cf., peililyyâh, Isa 28:7) is the decision of a judge (pâlil); just as in Isa 15:5 sheilshiyyâh is the age and standing of three years. The figure of the shadow is the same as in Isa 30:2-3; Isa 32:2, etc.; nōdēd is the same as in Isa 21:14; niddâchai as in Isa 11:12; sēther as in Isa 32:2, and other passages; shōdēd as in Isa 33:1; mippenē as in Isa 21:15. The whole is word for word Isaiah's. There is no necessity to read nidchē instead of niddâc Mo'âb in Isa 16:4; still less is ay a collective termination, as in Isa 20:4. Nor are the words to be rendered “my outcasts ... of Moab,” and the expression to be taken as a syntaxis ornata (cf., Isa 17:6). On the contrary, such an expression is absolutely impossible here, where the speaker is alluding to himself. It is better to abide by the punctuation as we have it, with niddâchai (zakeph) closing the first clause of Isa 16:4, and Moab (tebir, which is subordinate to the following tiphchah, and with this to athnach) opening the second as an absolute noun. This is the way in which we have rendered it above: “Moab ... be a shield to it ... ” (though without taking lâmō as equivalent to lō).

The question then arises, By what means has Zion awakened such reverence and confidence on the part of Moab? This question is answered in Isa 16:4, Isa 16:5 : “For the extortioner is at an end, desolation has disappeared, treaders down are away from the land. And a throne is established by grace, and there sits thereon in truth in the tent of David one judging, and zealous for right, and practised in righteousness.” The imperial world-power, which pressed out both marrow and blood (mētz, a noun of the same form as lētz, like mı̄tz in Pro 30:33, pressure), and devastated and trod down everything (Isa 29:20; Isa 10:6; Isa 33:1, cf., Isa 16:8), is swept away from the land on this side of the Jordan; Jerusalem is not subject to it now, but has come forth more gloriously out of all her oppressions than ever she did before. And the throne of the kingdom of Judah has not fallen down, but by the manifestation of Jehovah’s grace has been newly established. There no longer sits thereon a king who dishonours Him, and endangers His kingdom; but the tent-roof of the fallen and now re-erected hut of David (Amo 9:11) is spread over a King in whom the truth of the promise of Jehovah is verified, inasmuch as justice and righteousness are realized through all that He does. The Messianic times must therefore have dawned (so the Targum understands it), since grace and truth (chesed ve'emeth) and “justice and righteousness” (mishpât ūtzedâkâh) are the divino-human signs of those times, and as it were their kindred genii; and who can here fail to recall to mind the words of Isa 9:6 (cf., Isa 33:5-6)? The king depicted here is the same as “the lion out of Judah,” threatened against Moab in Isa 15:9. Only by thus submitting to Him and imploring His grace will it escape the judgment.

Isa 16:6

But if Moab does this, and the law of the history of Israel, which is that “a remnant shall return,” is thus reflected in the history of Moab; Isa 16:6 cannot possibly contain the answer which Moab receives from Zion, as the more modern commentators assume according to an error that has almost become traditional. On the contrary, the prophecy enters here upon a new stage, commencing with Moab’s sin, and depicting the fate of Moab in still more elegiac strains. “We have heard of the pride of Moab, the very haughty (pride), his haughtiness, and his pride, and his wrath, the falsehood of his speech.” The future self-humiliation of Moab, which would be the fruit of its sufferings, is here contrasted with the previous self-exaltation, of which these sufferings were the fruit. “We have heard,” says the prophet, identifying himself with his people. Boasting pompousness has hitherto been the distinguishing characteristic of Moab in relation to the latter (see Isa 25:11). The heaping up of words of the same verbal stem (cf., Isa 3:1) is here intended to indicate how thoroughly haughty was their haughtiness (cf., Rom 7:13, “that sin might become exceeding sinful”), and how completely it had taken possession of Moab. It boasted and was full of rage towards Israel, to which, so far as it retained its consciousness of the truth of Jehovah, the talk of Moab (בדיו from בדד = בדא, בטא, to talk at random) must necessarily appear as לא־כן, not-right, i.e., at variance with fact. These expressions of opinion had been heard by the people of God, and, as Jeremiah adds in Jer 48:29-30, by Israel’s God as well.

Isa 16:7-8

Therefore the delightful land is miserably laid waste. “Therefore will Moab wail for Moab, everything will wail: for the grape-cakes of Kir-hareseth will ye whine, utterly crushed. For the fruit-fields of Heshbon have faded away: the vine of Sibmah, lords of the nations its branches smote down; they reached to Ja'zer, trailed through the desert: its branches spread themselves out wide, crossed over the sea.” The Lamed in l'Moab is the same as in Isa 15:5, and in la'ashishē, which follows here. Kir-hareseth (written Kir-heres in Isa 16:11, and by Jeremiah; compare 2Ki 3:25, where the vowel-pointing is apparently false): Heres or Hareseth may possibly refer to the glazed tiles or grooved stones. As this was the principal fortress of Moab, and according to Isa 15:1 it had already been destroyed, ‛ashishē appears to mean the “strong foundations,” - namely, as laid bare; in other words, the “ruins” (cf., Jer 50:15, and mōsedē in Isa 58:12). But in every other passage in which the word occurs it signifies a kind of cake; and as the devastation of the vines of Moab is made the subject of mourning afterwards, it has the same meaning here as in Hos 3:1, namely raisin-cakes, or raisins pressed into the form of cakes. Such cakes as these may have been a special article of the export trade of Kir. Jeremiah has altered 'ashishē into 'anshē (Jer 48:31), and thus made men out of the grapes. Hâgâh is to be understood in accordance with Isa 38:14; Isa 59:11 (viz., of the cooing of the dove); 'ac (in good texts it is written with mercha, not with makkeph) according to Deu 16:15. On the construction of the pluralet. shadmoth, compare Hab 3:17. We have rendered the clause commencing with baalē goyim (lords of the nations) with the same amphibolism as we find in the Hebrew. It might mean either “lords of the nations (domini gentium) smote down its branches” (viz., those of the vine of Sibmah;In MSS Shibmah is written with gaya, in order that the two labials may be distinctly expressed.hâlam being used as in Isa 41:7), or “its branches smote down (i.e., intoxicated) lords of the nations” (dominos gentium; hâlam having the same meaning as in the undisputed prophecy of Isaiah in Isa 28:1). As the prophet enlarges here upon the excellence of the Moabitish wine, the latter is probably intended. The wine of Sibmah was so good, that it was placed upon the tables of monarchs, and so strong that it smote down, i.e., inevitably intoxicated, even those who were accustomed to good wines. This Sibmah wine was cultivated, as the prophet says, far and wide in Moab - northwards as far as Ja'zer (between Ramoth, i.e., Salt, and Heshbon, now a heap of ruins), eastwards into the desert, and southwards across the Dead Sea - a hyperbolical expression for close up to its shores. Jeremiah defines yâm (the sea) more closely as yam Ja‛zer (the sea of Jazer; vid., Jer 48:32), so that the hyperbole vanishes. But what sea can the sea of Jazer be? Probably some celebrated large pool, like the pools of Heshbon, in which the waters of the Wady (Nahr) Sir, which takes its rise close by, were collected. Seetzen found some pools still there. The “sea” (yâm) in Solomon’s temple shows clearly enough that the term sea was also commonly applied to artificial basins of a large size; and in Damascus the marble basins of flowing water in the halls of houses are still called baharât; and the same term is applied to the public reservoirs in all the streets of the city, which are fed by a network of aqueducts from the river Baradâ. The expression “break through the desert” (tâ‛u midbâr) is also a bold one, probably pointing to the fact that, like the red wines of Hungary at the present time, they were trailing vines, which did not require to be staked, but ran along the ground.

Isa 16:9

The beauties of nature and fruitfulness of the land, which come into the possession of any nation, are gifts from the riches of divine goodness, remnants of the paradisaical commencement of the history of man, and types of its paradisaical close; and for this very reason they are not matters of indifference to the spirit of prophecy. And for the same reason, it is not unworthy of a prophet, who predicts the renovation of nature and the perfecting of it into the beauty of paradise, to weep over such a devastation as that of the Moabitish vineyards which was now passing before his mind (cf., Isa 32:12-13).“Therefore I bemoan the vines of Sibmah with the weeping of Jazer; I flood thee with my tears, O Heshbon and Elealeh, that Hêdad hath fallen upon thy fruit-harvest and upon thy vintage.” A tetrastich, the Hebrew equivalent, in measure and movement, of a sapphic strophe. The circumstantiality of the vision is here swallowed up again by the sympathy of the prophet; and the prophecy, which is throughout as truly human as it is divine, becomes soft and flowing like an elegy. The prophet mingles his tears with the tears of Jazer. Just as the latter weeps for the devastated vines of Sibmah, so does he also weep. The form אריּוך, transposed from ארוּיך = ארוּך (cf., Ewald, §253, a, where it is explained as being a rare “voluntative” formation), corresponds to the elegiac tone of the whole strophe. Heshbon and Elealeh, those closely connected cities, with their luxuriant fields (shedemoth, Isa 16:8), are now lying in ruins; and the prophet waters them with tears, because hedad has fallen upon the fruit-harvest and vintage of both the sister cities. In other instances the term kâtzı̄r is applied to the wheat-harvest; but here it is used in the same sense as bâtzı̄r, to which it is preferred on account of Isaiah’s favourite alliteration, viz., with kaytz (compare, for example, the alliteration of mistor with sēther in Isa 4:6). That it does not refer to the wheat-harvest here, but to the vintage, which was nearly coincident with the fruit-harvest (which is called kaytz, as in Isa 28:4), is evident from the figure suggested in the word hēdâd, which was the shout raised by the pressers of the grapes, to give the time for moving their feet when treading out the wine (Isa 16:10; Jer 25:30). A hēdâd of this kind had fallen upon the rich floors of Heshbon-Elealeh, inasmuch as they had been trodden down by enemies - a Hedad, and yet no Hedad, as Jeremiah gives it in a beautiful oxymoron (Jer 48:33), i.e., no joyous shout of actual grape-treaders.

Isa 16:10-11

The prophet, to whose favourite words and favourite figures Carmel belongs, both as the name of a place and as the name of a thing, now proceeds with his picture, and is plunged still more deeply into mourning. “And joy is taken away, and the rejoicing of the garden-land; and there is no exulting, no shouting in the vineyards: the treader treads out no wine in the presses; I put an end to the Hedad. Therefore my bowels sound for Moab like a harp, and my inside for Kir-heres.” It is Jehovah who says “I put an end;” and consequently the words, “My bowels sound like a harp,” or, as Jeremiah expresses it (Jer 48:36), like flutes, might appear to be expressive of the feelings of Jehovah. And the Scriptures do not hesitate to attribute mē‛ayim (viscera) to God (e.g., Isa 63:15; Jer 31:20). But as the prophet is the sympathizing subject throughout the whole of the prophecy, it is better, for the sake of unity, to take the words in this instance also as expressing the prophet’s feelings. Just as the hand or plectrum touches the strings of the harp, so that they vibrate with sound; so did the terrible things that he had heard Jehovah say concerning Moab touch the strings of his inward parts, and cause them to resound with notes of pain. By the bowels, or rather entrails (viscera), the heart, liver, and kidneys are intended - the highest organs of the Psyche, and the sounding-board, as it were, of those “hidden sounds” which exist in every man. God conversed with the prophet “in the spirit;” but what passed there took the form of individual impressions in the domain of the soul, in which impressions the bodily organs of the psychical life sympathetically shared. Thus the prophet saw in the spirit the purpose of God concerning Moab, in which he could not and would not make any change; but it threw his soul into all the restlessness of pain.

Isa 16:12

The ultimate reason for this restlessness is, that Moab does not know the living God. “And it will come to pass, when it is seen that Moab is weary with weeping upon the mountain height, and enters into its sanctuary to pray, it will not gain anything.” נלאה נראה, a pictorial assonance, such as Isaiah delights in. נראה .ni st is transferred from the Israelitish worship (appearance before God in His temple) to the heathen; syntactically, si apparuerit, etc., with Vav before the apodosis. It would be with the Moabites as with the priests of Baal in the time of Elijah (1Ki 18:26.).

Isa 16:13-14

The massa is now brought to a close, and there follows an epilogue which fixes the term of the fulfilment of what is not predicted now for the first time, from the standpoint of the anticipated history. “This is the word which Jehovah spake long ago concerning Moab. And now Jehovah speaketh thus: In three years, like years of a hireling, the glory of Moab is disgraced, together with all the multitude of the great; a remnant is left, contemptibly small, not great at all.” The time fixed is the same as in Isa 20:3. Of working time the hirer remits nothing, and the labourer gives nothing in. The statement as to the time, therefore, is intended to be taken exactly: three years, not more, rather under than over. Then will the old saying of God concerning Moab be fulfilled. Only a remnant, a contemptible remnant, will be left (וּשׁאר, cf., וּמשׂושׂ, Isa 8:6, in sense equivalent to ושׁאר); for every history of the nations is but the shadow of the history of Israel.

The massa in Isaiah 15:1-16:12 was a word that had already gone forth from Jehovah “long ago.” This statement may be understood in three different senses. In the first place, Isaiah may mean that older prophecies had already foretold essentially the same concerning Moab. But what prophecies? We may get an answer to this question from the prophecies of Jeremiah concerning Moab in Jer 48. Jeremiah there reproduces the massa Moab of the book of Isaiah, but interweaves with it reminiscences (1.) out of the mâshal on Moab in Num 21:27-30; (2.) out of Balaam’s prophecy concerning Moab in Num 24:17; (3.) out of the prophecy of Amos concerning Moab (Amo 2:1-3). And it might be to these earlier words of prophecy that Isaiah here refers (Hävernick, Drechsler, and others). But this is very improbable, as there is no ring of these earlier passages in the massa, such as we should expect if Isaiah had had them in his mind. Secondly, Isaiah might mean that Isa 15:1. contained the prophecy of an older prophet, which he merely brought to remembrance in order to connect therewith the precise tenor of its fulfilment which had been revealed to him. This is at present the prevailing view. Hitzig, in a special work on the subject (1831), as well as in his Commentary, has endeavoured to prove, on the ground of 2Ki 14:25, that in all probability Jonah was the author of the oracle which Isaiah here resumes. And Knobel, Maurer, Gustav Baur, and Thenius agree with him in this; whilst De Wette, Ewald, and Umbreit regard it as, at any rate, decidedly non-Messianic. If the conjecture that Jonah was the author could but be better sustained, we should heartily rejoice in this addition to the history of the literature of the Old Testament. But all that we know of Jonah is at variance with such a conjecture. He was a prophet of the type of Elijah and Elisha, in whom the eloquence of a prophet’s words was thrown altogether into the shade by the energy of a prophet’s deeds. His prophecy concerning the restoration of the kingdom of Israel to its old boundaries, which was fulfilled by the victories of Jeroboam II, we cannot therefore imagine to have been so pictorial or highly poetical as the massa Moab (which would only be one part of that prophecy) really is; and the fact that he was angry at the sparing of Nineveh harmonizes very badly with its elegiac softness and its flood of tears. Moreover, it is never intimated that the conquerors to whom Moab was to succumb would belong to the kingdom of Israel; and the hypothesis is completely overthrown by the summons addressed to Moab to send tribute to Jerusalem. But the conclusion itself, that the oracle must have originated with any older prophet whatever, is drawn from very insufficient premises. No doubt it is a thing altogether unparalleled even in Isaiah, that a prophecy should assume so thoroughly the form of a kinah, or lamentation; still there are tendencies to this in Isa 22:4 (cf., Isa 21:3-4), and Isaiah was an inexhaustible master of language of every character and colour. It is true we do light upon many expressions which cannot be pointed out anywhere else in the book of Isaiah, such as baalē goyim, hedâd, yelâlâh, yâra‛, yithrâh, mâhir, mētz, nosâphoth, pekuddâh (provision, possession); and there is something peculiar in the circular movement of the prophecy, which is carried out to such an extent in the indication of reason and consequence, as well as in the perpetually returning, monotonous connection of the sentences by ci (for) and ‛al-cēn (lâcēn, therefore), the former of which is repeated twice in Isa 15:1, three times in Isa 15:8-9, and four times in succession in Isa 15:5-6. But there is probably no prophecy, especially in chapters 13-23, which does not contain expressions that the prophet uses nowhere else; and so far as the conjunctions ci and a‛ l-cēn (lâcēn), are concerned, Isaiah crowds them together in other passages as well, and here almost to monotony, as a natural consequence of the prevailing elegiac tone. Besides, even Ewald can detect the characteristics of Isaiah in Isa 16:1-6; and you have only to dissect the whole rhetorically, syntactically, and philologically, with the carefulness of a Caspari, to hear throughout the ring of Isaiah’s style. And whoever has retained the impression which he brought with him from the oracle against Philistia, will be constrained to say, that not only the stamp and outward form, but also the spirit and ideas, are thoroughly Isaiah's. Hence the third possible conjecture must be the correct one. Thirdly, then, Isaiah may mean that the fate of Moab, which he has just proclaimed, was revealed to him long ago; and the addition made now is, that it will be fulfilled in exactly three years. מאז does not necessarily point to a time antecedent to that of Isaiah himself (compare Isa 44:8; Isa 48:3, Isa 48:5, Isa 48:7, with 2Sa 15:34). If we assume that what Isaiah predicts down to Isa 16:12 was revealed to him in the year that Ahaz died, and that the epilogue reckons from the third or tenth year of Hezekiah, in either case the interval is long enough for the mê'âz (from of old). And we decide in favour of this. Unfortunately, we know nothing certain as to the time at which the three years commence. The question whether it was Shalmanassar, Sargon, or Sennacherib who treated the Moabites so harshly, is one that we cannot answer. In Herodotus (ii. 141), Sennacherib is called “king of the Arabians and Assyrians;” and Moab might be included in the Arabians. In any case, after the fulfilment of Isaiah’s prophecy in the Assyrian times, there was still a portion left, the fulfilment of which, according to Jer 48, was reserved for the Chaldeans. The Oracle Concerning Damascus and Israel - Isa 17:1-14

From the Philistines on the west, and the Moabites on the east, the prophecy relating to the neighbouring nations now turns, without any chronological order, to the people of Damascene Syria on the north. The curse pronounced on them, however, falls upon the kingdom of Israel also, because it has allied itself with heathen Damascus, in opposition to its own brother tribe to the south, as well as to the Davidic government; and by this unnatural alliance with a zâr, or stranger, had become a zâr itself. From the period of Hezekiah’s reign, to which the massa Moab belongs, at least so far as its epilogue is concerned, we are here carried back to the reign of Ahaz, and indeed far beyond “the year that Ahaz died” (Isa 14:28), to the very border of the reigns of Jotham and Ahaz - namely, to the time when the league for the destruction of Judah had only just been concluded. At the time when Isaiah incorporated this oracle in his collection, the threats against the kingdoms of Damascus and Israel had long been fulfilled. Assyria had punished both of them. And Assyria itself had also been punished, as the fourth turn in the oracle indicates. Consequently the oracle stands here as a memorial of the truthfulness of the prophecy; and it answers a further purpose still, viz., to furnish a rich prophetic consolation for the church of all times, when persecuted by the world, and sighing under the oppression of the kingdom of the world.

Exhortations to Moab. (b. c. 725.)

1 Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion. 2 For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon. 3 Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth. 4 Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land. 5 And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.

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 (v. 1): Send you the lamb to the ruler of the land. David made the Moabites tributaries to him, 2 Sam. viii. 2. They became his servants, and brought gifts. Afterwards they paid their tribute to the kings of Israel (2 Kings iii. 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," v. 2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar when he was reading him his doom, Dan. iv. 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 (v. 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, Obad. 13, 14), "but hide the outcasts." This was that good work by which Rahab's faith was justified, and proved to be sincere, Heb. xi. 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 (v. 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. xi. 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. xii. 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. ii. 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 (v. 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.

The Pride of Moab; The Threatening against Moab; The Doom of Moab. (b. c. 725.)

6 We have heard of the pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath: but his lies shall not be so. 7 Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kir-hareseth shall ye mourn; surely they are stricken. 8 For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the wilderness: her branches are stretched out, they are gone over the sea. 9 Therefore I will bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy harvest is fallen. 10 And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses; I have made their vintage shouting to cease. 11 Wherefore my bowels shall sound like a harp for Moab, and mine inward parts for Kir-haresh. 12 And it shall come to pass, when it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail. 13 This is the word that the Lord hath spoken concerning Moab since that time. 14 But now the Lord hath spoken, saying, Within three years, as the years of a hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.

Here we have, I. The sins with which Moab is charged, v. 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, Deut. xxiii. 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 (v. 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 (2 Kings iii. 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, v. 8, 10. See, [1.] What a fruitful pleasant country they had, as the garden of the Lord, Gen. xiii. 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, Ps. iv. 6, 7. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos. ii. 11, 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. iii. 17, 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 (v. 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 ch. xv. 5.

III. In the close of the chapter we have, 1. The insufficiency of the gods of Moab, the false gods, to help them, v. 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, Judg. x. 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 (v. 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, v. 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.

CHAP. XVI.

Ver. 1. SEnd ye the Lamb] For prevention of thoſe Lions, Chap. 15.9. ſubmit to Hezekiah your right Liege-Lord:2 Sam. 8.2. with 2 King. 3.4. a Lamb, i.e. your appointed number of tribute-Lambs, in token of homage: But eſpecially make your peace with God the Ruler of the whole World, 1 Chron. 29.12. by paying him homage and fealty; that there may be a lengthening of your tranquillity.

Strabo lib. 16. From Selo in the wilderneſs] otherwiſe called Petra (becauſe beſet with rocks) whence the countrey it ſtood in was called Arabia Petraea. Some make it the head-City of Moab, others of Edom; a place it ſeemeth it was full of cattle, and by King Amaziah who took it, called Jok[illegible: 1 letter]eel, 2 King. 14.7.

Alioqui fiet. Jun. Ver. 2. For it ſhall be that as a wandring bird, &c.] Or, Otherwiſe it ſhall be that as, &c. i. e. except ye do as I have adviſed you, ver. 1. a double miſchief ſhall befal you: 1 diſſipation, as a wandring bird, &c. 2 deportation, at the foords of Arnon, where ye ſhall be carried captive.

As a wandring bird] See Prov. 27.8. with the Note.

Ver. 3. Take counſel, execute judgment] Or, make a decree, or deal equally and uprightly: ſhew the like kindneſs to Abrahams poſterity as he once did to your proginitour Lot whom he reſcued; or as Lot did to the Angels whom, as ſtrangers, he entertained; fac, inquam, quod ſuggero, dum ſubdo.

Make thy ſhadow as the night in the midſt of noonday] i. e. Shelter and ſhade my perſecuted people, eſte illis ſecurum perfugium, & jucundum refrigerium, protect them, refreſh them, do all k[illegible: 1 letter]nd offices for them, which your fathers did not, but the contrary, Deut. 23.3, 4.

Ver. 4. Let mine out-caſts] who are dear to me, Jer. 30.17. though I may ſeem to have caſt off the care of them. Out eaſts they may be: but not caſtawayes. See chap. 52.5, 6. perſecuted, but not forſaken, 2 Cor. 4.9. Bowels of mercy muſt be put on toward godly Exiles eſpecially, who are Dei [non-Latin text not transcribed], and ſhould therefore be dear to us.

For the extortioner is at an end] Heb. Emunctor, the Milker, or Squeezer, or W[illegible: 1 letter]inger out, Prov. 30.33. ſo the Aſſyrian Tyrant is called: as alſo Vaſtator & Proculcator, the ſpoiler or plunderer, and Conculcator, the Oppreſſour or Treader down, is conſumed out of the Land: and it ſhall not be long ere I fetch home my baniſhed: be content therefore to harbour them awhile: herein thou ſhalt do thy ſelf no diſſervice at all.

Ver. 5. For in mercy (or piety) ſhall the throne be eſtabliſhed] Hezekiah's throne ſhall, (but eſpecially Chriſts) from whom ye may once have occaſion to borrow that mercy which now you are called upon to lend to thoſe outcaſts of Iſrael.

And he ſhall ſet upon it] i. e. He ſhall make it his buſineſs to relieve and right his people.

And ſeeking judgment] Making inquiſition after wrongs of ſuch as dare not complain. The Grand Signior, they ſay, ſhew himſelf on purpoſe weekly abroad, for the receiving the poors petitions, and puniſhing the Grandees of his Court by whom they are oppreſſed: whence alſo he ſtileth himſelf Awlem Penawh, i. e. the worlds Refuge.

And haſtening juſtice] Diſpatching and diſpeeding cauſes.

Ver. 6. We have heard of the pride of Moab] His harſh and haughty carriage toward Gods poor people, though he were adviſed the contrary, ver. 1.3, 4. Good counſel is but caſt away upon a proud perſon. Now, the Moabites were as much noted then for their pride as now the Spaniards are. And their pride appeared by their braggs and threats. But

His lyes ſhall not be ſo] Or, his indignation is more then his ſtrength, as Hierom rendreth it. His boaſtings and bluſters ſhall come to nothing: his pride ſhall be his bane and break-neck.

Ver. 7. Therefore ſhall Moab houle for Moab] One Moabite to another, or each within himſelf, ut ſolent deſperantes.

For the foundations of Kirhareſheth] Which ſhall be utterly raſed and haraſed. Kirhareſeth is interpreted the city of brick walls (as was Babylon) or rather the city of the Sun (as Bethſhemeſh and Heliopolis) becauſe there the Sun was in a ſpecial manner worſhipped.

Shall ye mourn] Or roar, or mutter, or muſe.

Ver. 8. For the fields of Heſhbon langu[illegible: 1 letter]ſh] as being decayed and deſtroyed: hence ſo great mourning in Moab. Their father and founder was begotten in wine: and themſelves were likely great wine-bibbers. Hiſtorians ſay that ſome of their Cities were built by Ba[illegible: 1 letter]chus. Fitly therefore are theſe drunken Moabites bereft of their vines: as thoſe gluttonous Sodomites were of their victuals, Gen. 14.11. The Drunkards motto is Take away my liquour, and take away my life.

The Lords of the heathen have broken down the principal plants therereof] The great Turk cauſeth all the vines to be cut down wherever he cometh, as hearing out of the Alchoran, that in every grape there dwelleth a devil.

Ver. 9. Therefore I will bewail with the weeping] Defleo fletum (Paronomaſia) that is, the miſery of Jazer. Or, I will with weeping bewail Jazer, and the vine of Sibmah.

For the ſhouting for thy ſummer-fruits] i.e. Thy joy and jollity over thy ſummer-fruits, and over thine harveſt, expreſſed by ſongs and ſhouts, do now fail and ceaſe.

Ver. 10. And gladneſs is taken away] Laetitia, i. e. quicquid laetificum erat, all matter of mirth is removed. Heb. gathered up, or gathered in; as your harveſt alſo is to your hand by the enemy.

Ver. 11. Wherefore my bowels ſhall ſound like an harp for Moab] The elect of God holy and beloved, have bowels of mercy, Ego ex intimi[illegible: 1 letter] viſceribu[illegible: 1 letter] meis conturba[illegible: 1 letter]m. Jun. tenderneſs and kindneſs toward their very enemies alſo, Coloſ. 3.12. whom they do oft pitty more, then they pitty themſelves, as Habakkuk did the Chaldeans calamity, Chap. 3.16. and as Daniel did Nebuchadnezzars downfal, Dan. 4.19. Sicut cithara plectro tacta dat ſonitum in funere funereum; As they have mournful muſick at funerals, Jer. 9.17, 20. Mat. 9 23. or as the ſtrings of a Shaulm ſound heavily, ſo do my heart-ſtrings, for miſerable Moab. In an harp, if one ſtring be touched, all the reſt ſound: ſo it ſhould be with us, in regard of fellow-feeling: We ſhould feel others hard cords thorough our ſoft beds.

Ver. 12. That Moah is weary on the high place] tired out in his ſuperſtitious ſervices, by all which he is not a button the better: but a great deal the worſe.

But he ſhall not prevail] This is every wicked mans caſe and curſe: for we know that God heareth not ſinners. Joh. 9 31. He will never accept of a good motion from a bad mouth, Iſa. 1. The very heathen could ſay [non-Latin text not transcribed].

Ver. 13. This is the word that the Lord hath spoken] And is therefore ſure and certain: for the word of the Lord cannot be broken, Joh. 10.35.

Since that time] i. e. Since Balaam hired by Balac (ſay the Hebrews) curſed not the Iſraelites as he would have done, but the Moabites, as he was made to do. Ex tunc.

Ver. 14. Within three years] In which time the ſins of the Moabites ſhall be full, and themſelves ripe and ready for vengeance. Three years hence therefore, ſc. in the fourth year of King Hezekiah: for then came up Salm inezer againſt Samaria, and tis probable, that in his march thither he invaded and ſubdued theſe Moabites, that he might leave all ſafe behind him. An hundred years after which, or more, Nebuchadnezzar utterly ruined them, according to Jer. 48.

As the years of an hireling] i. e. praeciſè, nec citius nec tardius, three years preciſely. This time Moab had to make his peace in: but he minded nothing leſs, and therefore deſervedly periſhed. So, alas, ſhall all ſuch infallibly as repent not within their three years ſpace, which perhaps may not be three moneths, or three dayes, ſaith Oecolampadius, I may add, three minutes: and yet ex hoc momento pendet aeternitas, upon this ſhort inch of time dependeth eternity. Up therefore and be doing: Stat ſua cuique dies, &c.