King James Version

Isaiah 16

14 verses with commentary

Moab's Devastation

Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion. Sela: or, Petra: Heb. A rock

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The plea to "send ye the lamb to the ruler of the land" represents Moab's tribute offering to Judah, seeking political protection and refuge. The Hebrew kar (lamb) likely refers to the required tribute—Moab's economy centered on sheep-rearing (2 Kings 3:4 mentions Moab's king rendering 100,000 lambs annually). "From Sela to the wilderness unto the mount of the daughter of Zion" traces the tribute route from Petra (Edom/Moab border) through wilderness to Jerusalem. This reverses Moab's historical pride—seeking help from Israel/Judah whom they despised. The address to "ruler of the land" acknowledges Davidic sovereignty. Reformed covenant theology sees this as picture of nations ultimately needing to submit to the true King—prefiguring Christ's universal reign when every knee bows (Philippians 2:10-11).

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. cast: or, a nest forsaken

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The simile of "a wandering bird cast out of the nest" vividly captures refugees' vulnerability and disorientation. Birds displaced from nests are exposed to predators, lacking shelter and security—precisely Moab's daughters' (women representing the vulnerable population) state at Arnon's fords (Moab's northern border with Israel). The Hebrew nodad (wandering) suggests aimless movement driven by fear rather than purposeful journey. This image evokes compassion while illustrating consequences of prideful rebellion—those who rejected refuge in God's covenant now desperately seek human refuge. The specific mention of daughters emphasizes vulnerability; ancient warfare particularly endangered women and children. Theologically, this depicts humanity's condition apart from divine grace—exposed, vulnerable, wandering, seeking refuge yet having rejected the true Refuge.

Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth. Take: Heb. Bring

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Moab pleads: "Execute judgment, make thy shadow as the night in the midst of the noonday; hide the outcasts, bewray not him that wandereth." This appeal to Judah shows remarkable role reversal—the proud Moabites now desperately seeking shelter. The phrase "make thy shadow as the night" requests complete concealment, shade so dense it resembles nighttime darkness even at noon. Shadow imagery represents protection, refuge, shelter from judgment's heat. The plea "bewray not" (reveal not/betray not) asks discretion. Reformed theology sees this as depicting all humanity's need for divine refuge—we are spiritual outcasts needing the shadow of the Almighty (Psalm 91:1).

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. extortioner: Heb. wringer the oppressors: Heb. the treaders down

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"Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler." The word "covert" (seter) means hiding place, secret shelter. Protection "from the face of the spoiler" acknowledges a common enemy threatening both nations. The prophecy continues: "the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed"—demonstrating God's multi-level justice. He judges Moab for pride, yet also judges empires that brutalize nations. This reveals that instruments of divine judgment themselves face ultimate judgment.

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. established: or, prepared

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"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." This Messianic prophecy interrupts the Moab oracle with hope. The Davidic throne will be established "in mercy" (chesed—covenant love) and "in truth" (emet—faithfulness). The ruler's reign manifests judging (righteous governance), seeking judgment (pursuing justice), and hasting righteousness (swift execution of right). Reformed eschatology sees Christ fulfilling this—the true Son of David whose reign perfectly manifests mercy, truth, justice, and righteousness.

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.

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"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 fivefold emphasis on pride hammers home Moab's fundamental sin. Not just proud, but "very proud," characterized by haughtiness, arrogance, and wrathful insolence. "His lies shall not be so" indicates Moab's boasts are empty—claims to power, security, self-sufficiency are false. Pride invariably precedes judgment (Proverbs 16:18). Reformed theology identifies pride as the root sin—humanity's rejection of God's sovereignty and grasping for autonomy.

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

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"Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kirhareseth shall ye mourn; surely they are stricken." Universal lamentation replaces pride. Kir-hareseth (modern Kerak), a major fortress, represents Moab's strength. Mourning for "foundations" suggests complete overthrow—not surface damage but structural destruction. "Surely they are stricken" (ak-nekei) means utterly shattered. The repetition "Moab...for Moab" emphasizes self-inflicted nature—pride brought this. Reformed covenant theology teaches rejection of God's sovereignty inevitably produces such consequences.

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. stretched: or, plucked up

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Agricultural devastation extends to Heshbon and Sibmah's famous vineyards. Fields languish, choice vines are destroyed, vines that reached Jazer and wandered through wilderness are broken down. "Lords of the heathen" (foreign rulers) breaking vines indicates systematic destruction of economic infrastructure. Ancient warfare targeted agriculture to create famine and prevent recovery. Spiritually, this depicts how sin destroys fruitfulness—life apart from the True Vine (John 15) produces temporary prosperity that judgment withers.

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. the shouting: or, the alarm is fallen upon, etc

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"I will bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh." Despite Moab's enmity, Isaiah mourns their devastation—true prophetic compassion. "I will water thee with my tears" uses irrigation imagery ironically—tears water ruins instead of nourishing vines. Battle cries falling upon harvest indicate war destroying abundance. The prophet weeps not because judgment is unjust, but because sin's consequences are tragic. This models Christian response: unwavering in truth, yet genuinely sorrowful. Christ wept over Jerusalem (Luke 19:41) while pronouncing judgment.

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.

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Joy and gladness are removed from fruitful fields; no singing in vineyards; no treaders tread out wine—all celebration ceases. The Hebrew simchah (joy) and giyel (gladness) indicate exuberant harvest celebrations. God declares "I have made their vintage shouting to cease"—divine agency removing joy. This illustrates all human joy ultimately derives from divine blessing; judgment removes that blessing, leaving emptiness. True joy comes only from God (Psalm 16:11); all other sources are temporary and subject to removal.

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

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"My bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh." The prophet's internal organs "sound" with grief—visceral, physical sorrow. Harp imagery suggests plaintive mourning music. The Hebrew mei (bowels) represents emotion's seat in ancient physiology—deepest feelings. Isaiah's grief matches Moab's, demonstrating that proclaiming judgment and mourning its necessity aren't contradictory. God takes no pleasure in the wicked's death (Ezekiel 33:11), grieving sin's consequences while maintaining justice. This models pastoral theology: ministers must feel judgment's weight, never becoming callous about divine wrath.

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.

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When Moab appears at high places, exhausting themselves in prayer to false gods, it proves ineffective—"he shall not prevail." Desperate religious activity reveals idolatry's impotence. They go to sanctuary to pray but accomplish nothing. Religious zeal directed toward false gods is futile—sincerity doesn't validate falsehood. Reformed theology emphasizes only prayer directed to the true God through Christ avails. All other religious activity, however earnest, fails to turn aside judgment. Moab's frantic but futile prayers contrast with effective prayer rooted in covenant relationship with Yahweh.

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

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"This is the word that the LORD hath spoken concerning Moab since that time." This distinguishes earlier prophecy from new revelation following. It establishes prophetic authority and timeline—previous oracles existed, now God adds specific timeframe. "The LORD hath spoken"—not human prediction but divine decree. This underscores prophecy's reliability and authority. Reformed theology upholds Scripture's divine authorship; prophetic words aren't contingent but reveal God's sovereign decrees. The historical layering (earlier + later) demonstrates progressive revelation and prophets' role communicating divine intent across time.

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 . feeble: or, not many

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"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." God sets specific timeframe: three years precisely measured "as years of an hireling" (contracted laborer counting exactly). This specificity demonstrates sovereign control over history's details. Moab's "glory" will be "contemned" (niklah—brought into contempt, despised). Their "great multitude" becomes "very small and feeble." This fulfilled as invasions progressively reduced Moab until they disappeared as distinct nation. Theologically, prideful glory inevitably faces humiliation; God resists the proud but gives grace to the humble.

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Moab's Devastation

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