Isaiah 16:1-14

Isaiah 16:1-14

Isaiah Chapter 16:1-14

1. Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.

1. Mittite agnum dominatori terrae de petra deserti ad montem filiae Sion.

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.

2. Erit autem sicut avis emissa, recedens e nido: ita erunt filiae Moab ad transitus Arnon.

3. Take counsel, execute judgment; make thy shadow as the night in the midst of the noon-day; hide the outcasts; bewray not him that wandereth.

3. Cogite consilium, facite judicium; pone sicut noctem umbram tuam in medio meridiei; absconde expulsos, profugum ne prodas.

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.

4. Peregrinentur apud te ejecti mei. Moab, sis illis latibulum a facie vastatoris; quoniam cessavit emunctor, finitus est vastator, consumptus est conculcator e terra.

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.

5. Et praeparabitur in misericordia solium, sedebitque super ipsum in firmitate, in tabernaculo David qui judicet, et quaerat judicium, et acceleret justitiam.

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.

6. Audivimus superbiam Moab (superbus est valde) superbiam ejus, et arrogantiam ejus, et insolentiam (vel, indignationem) ejus. Sed non rata erunt mendacia ejus.

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

7. Propterea ululabit Moab ad Moab, totus ululabit, propter fundamenta Kir-hareseth; gemetis tantum percussi.

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:

8. Quoniam vites Hesbon excisae sunt, vitis Sibma. Domini gentium conculcarunt eximias ejus propagines (vel, palmites) quae usque ad Iazer pervenerant; erraverant usque ad desertum, nobiles ejus plantae prostratae sunt, quae transibant mare.

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.

9. Propterea flebo in fletu Iazer vitis Sibma; inebriabo te lachrymis meis Hesbon et Eleale; quoniam super collectionem tuam, et super messem tuam irruet (vel, cadet) canticum.

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.

10. Sublatum est gaudium et exultatio ab agro fertili; in vineis non exultabitur, nec jubilabitur. Vinum in torcularibus non calcabit calcator, canticum quiescere feci.

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

11. Propterea viscera mea super Moab quasi cithara sonabunt, et interiora mea super Kir-hareseth.

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.

12. Et erit cum apparuerit fatigatum esse Moab super excelsa, tunc veniet ad sanctuarium precandi causa; nec proficiet.

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

13. Hoc est verbum quod protulit Iehova super Moab ab hoc tempore.

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 remnant shall be very small and feeble.

14. Nunc, inquam, locutus est Iehova, dicens, Tres anni, quasi anni mercenarii; et tunc in ignominiam vertetur gloria Moab, in tota multitudine ejus, quamvis multa; et reliquiae ejus paucae, exiguae, et invalidae.

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 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; though it is possible that he intended to include the whole of the country, and thus a part will be taken for the whole.

Note 249. From Sela, (or, Petra.) — Eng. Ver. FT241 “Petra, Rock, also called Sela, (Isaiah 16:1,) and Joktheel, (2 Kings 14:7.) The capital of Idumea, and one of the most remarkable cities of the ancient world. For more than a thousand years this city remained unknown and unvisited, till Burckhardt discovered it in 1812. It was afterwards visited, with some difficulty, by Messrs. Legh, Banks, Captains Irby and Mangles, as well as by M. Linant and M. Laborde.” Those who have not access to the details of those enterprizing researches, or who wish to see it ably stated and argued, that “the present condition of Petra furnishes a remarkable fulfillment of Scripture prophecy,” will do well to read the article Petra in Dr. Eadie’s Biblical Cyclopaedia, from which the above extracts are taken; an article which draws largely both from the narratives of travelers and from the inspired writers, and compresses within moderate limits a large amount of information. — Ed FT242 As a wandering bird. — Eng. Ver. FT243 Take (Heb. Bring) counsel. — Eng. Ver. FT244 “Make a shadow for thee at noon, to throw darkness over thee, as in the night, that by means of it thou mayest be concealed from the face of thy enemies.” — Jarchi FT245 For the extortioner (Heb. wringer) is at an end. — Eng. Ver. FT246 Until the extortioner 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.  

Note 250. {Bogus footnote}

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. 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.

Note 251. {Bogus footnote}

3. Assemble a council. 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.

Note 252. {Bogus footnote}

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. 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.

Note 253. {Bogus footnote}

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. 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.”

Note 254. {Bogus footnote}

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; 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.

Note 255. {Bogus footnote}

5. And the throne shall be prepared in mercy. 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.

Note 256. {Bogus footnote}

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?