β) THE CONDITIONS OF DELIVERANCE

CHAPTER 16:1–5

1          SEND ye 1the lamb to the ruler of the land

From2 3Sela to the wilderness,

Unto the mount of the daughter of Zion.

2     For it shall be, that, as a wandering bird

4Cast out of the nest,

So the daughters of Moab shall be

At 5the fords of Arnon.

3     6Take counsel, execute judgment;

Make thy shadow as the night in the midst of the noon day;

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 7extortioner is at an end,

8The spoiler ceaseth,

9The oppressors are consumed out of the land.

5     And in mercy shall bthe throne be 10established:

And 11he shall sit upon it in truth in the tabernacle of David,

Judging, and seeking judgment, and 12hasting righteousness.

TEXTUAL AND GRAMMATICAL

Isa 16:1. כָּר is “the fat lamb.” It never occurs in the stat. absol. sing.; it is found only here in the stat. constr. sing.; and occurs again in Isaiah in the plural only 34:6. Comp. Deut. 32:14.—The expression הַר בַּת צ׳ occurs again only 10:32 K’ri.

Isa 16:2. On עוף־נודד comp. 10:14; Prov. 27:8.—מְשֻׁלָּח comp. 27:10.—מעברות, wherever the word occurs (Josh. 2:7; 1 Sam. 14:4; Judg. 3:28; 12:5 sq.; Jer. 51:32) are “the fords.” The word stands here as the accus. localis. Moreover, according to rule the expression means “fords of the Arnon,” not, the “fords of the Arnon.”

Isa 16:3 and 4 a. The expression הביא עצה occurs only here. It reminds one of הָבוּ עֵצָה 2 Sam. 16:20. The alteration of הביאו and עשׂו to הביאי and עשׂי which the K’ri offers for the sake of conformity with the following verbal forms, is unnecessary. פְלִילָה, judicium, occurs only here: פְּלִילִיָה 28:7.—נִדָּחִים (27:13), נוֹדֵד (10:14; 21:14), גוּר (11:6; 23:7; 33:14), שׁוֹדֵד (21:2; 33:1), סֵתֶר (28:17; 32:2) are Isaianic expressions.—מואב, Isa 16:4 a, ought, according to the accents, to be connected with what follows. And nothing stands in the way of this. DELITZSCH, who construes Isa 16:3 sq. as the language of Moab to Israel must take מואב Isa 16:4 as casus absolutus, which is harsh. The form הֱוִי (comp. הֲיִי Gen. 24:60) occurs only here. It, too, is perhaps Moabitic. But the inscription of Mesa offers no analogy for it.—מֵן “the presser” (from מוּץ like זִדִ ,לֵץ ,מֵת; comp. מִיץ Prov. 30:33, “the pressing out”) is ἅπ. λεγ. אָפֵם is an Isaianic word, as the entire thought is also Isaianic. comp. 29:20:—שֹׁד comp. on 13:6.—רֹמֵם only here; but other forms of the verb are frequent in Isa.: 1:12; 26:6; 28:3; 41:25; 63:3.

Isa 16:5. הֵכִין “to make firm,” stabihre, 1 Sam. 13:13; 2 Sam. 5:12; Isa. 30:33.—חֶסֶד is not “grace,” which is not the opposite of שֹׁד ,מִיץ and מִרְמָם (10:6) but “gentleness,” clementia. Comp. מַלְכֵי חֶסֶד 1 Kings 20:31, and Prov. 20:28.—אהל דוד, comp. סֻכַּת דויד Amos 9:11, and as contrast אֹהֶל יוֹסֵף Ps. 78:67.—It is an expression of modesty, comp. the contrast between בַּיִת and אֹהֶל 2 Sam. 7:6.—The expression דרשׁ משׁפט is wholly Isaianic. It occurs only 1:17 and here. מהיר צדק (comp. Ps. 45:2; Prov. 22:29) occurs only here.

EXEGETICAL AND CRITICAL

1. These words connect closely with what precedes, in that they assume that the fugitives of Moab that fled over the border (15:7) have arrived in Sela, the chief city of Edom (“from Sela,” Isa 16:1). The chief thought is that Moab is counselled to seek help and protection from Judah (Isa 16:1, 2), and therefore eventually itself to afford protection and help to Judah (Isa 16:3, 4 a). When then the time comes wherein all unrighteousness on earth shall have an end (Isa 16:4 b), and the righteous ruler shall sit on the throne of David (Isa 16:5), then—this is the necessary consequence—Moab, too, shall share this salvation.

2. Send ye——Arnon.

Isa 16:1, 2. No one but the Prophet can speak these words, as well as all that follows, because he only was able to give the prophecy contained in Isa 16:4 b, 5. In the summons to send lambs to Jerusalem there is evidently an allusion to the fact that the Moabite king Mesa, according to 2 Kings 3:4, was obliged to send the wool of 100,000 lambs (כָּרִים) and of 100,000 rams (אֵילִים) as tribute to the king of Israel. “The lambs of the ruler” is evidently the tribute of lambs that belongs to the ruler of the land. But the king of Judah is called מושׁל ארץ “ruler of the land,” in distinction from the מלך מואב, “the king of Moab,” who was tributary to the former. They are to send the tribute to Jerusalem from Sela, the capital city of Edom (called Petra by the Romans; its ruins were discovered by BURKHARDT in Wadi Musa, comp. 42:11). We account for this by representing to ourselves that according to 15:7 the Moabites have arrived in Sela as fugitives. Unto the wilderness—which is more exactly defined by “unto the mount of the daughter of Zion”—corresponds exactly to the description that STRABO gives of the region of Petra. He says: χώρα ἔρημος ἡ πλείστη καὶ μάλιστα ἡ πρὸς Ἰουδαίαν (KNOBEL). On the subject matter comp. 18:7. But the fugitives are not in Sela only. According to 15:8, they dispersed on every side. Therefore fleeing crowds appear also at Arnon, the northern border river of Moab. These are called “daughters of Moab.” Does not the feminine stamp the timid fugitives as those that have turned into women and lost all masculine courage? Comp. e.g. 3:1.

3. Take counsel——the spoiler.

Isa 16:3, 4 a. These are not the words of the Moabites, but of the Prophet, who directs this petition to the Moabites in the name of his people. They are not only to put themselves in subjection to Judah, and purchase protection for themselves by tribute, but they are also on their part to afford protection. By the likeness of their contents, Isa 16:3, 4 a belong together. The Prophet hereby assumes that there shall come upon Judah also such a visitation as 15, 16. he proclaims to Moab. This was fulfilled by Nebuchadnezzar, and in Jer. 40:11 Moab is expressly named among the lands into which scattered Judah (נִדְּחוּ, Jer. 40:12) had fled.—The Prophet cannot mean that the Moabites shall bring about justice between the Israelites and their oppressors, for they lack power and force to do this. But they are to do what is right in that they receive to their protection those oppressed and driven out. This demand for protecting shelter is expressed by means of an admirable figure of speech. Moab shall make its shadow at clear midday dark as at midnight, so that he who is concealed in this shadow shall be hid as completely as if the darkness of night enclosed him.

4. For the extortioner——righteousness.

Isa 16:4 b, 5. The Prophet now gives the reasons why Moab should seek shelter from Judah and likewise afford shelter to the fugitives of Judea. This reason is one eminently prophetic. That is to say, Isaiah sees in spirit the end of the world-power, therefore the cessation of all violent oppression and the dominion of the kingdom of God under a great one of the line of David. Would Moab share in this glory of the people of God, then it must now display such conduct as the Prophet imputes to it, Isa 16:1–4 a. This is the same thought, the correlative of which is expressed 60:12 (comp. Zech. 14:16 sqq.) in the words: “For the nation and kingdom that will not serve thee shall perish.”—הארץ, “the land,” according to the context, signifies the whole earth. For the world-power that is characterized in the preceding words dominates not a single land, but the whole earth. In contrast with the violent, unjust world-power another throne shall be set up by mildness (חסד, see Text and Gram.). On this throne, which stands in the tabernacle of David (an expression of modesty, see Text and Gram.), shall one sit in truth, i.e., one who is truthful and reliable, and he will do nothing arbitrarily; but he will keep to the forms of law (שֹׁפֵט). But not only this—he will also interest himself to find out the (substantial) right (דּרֵשׁ מִשְׁפָט)—and when he has found it, he will promptly execute it (מְהִיר צֶדֶק). That the Prophet has in mind here the great Son of David, whose friendliness and righteousness he had already celebrated, 9:5 sq.; 11:1 sq., cannot be doubted. Where ceasing from violence and injustice and a kingdom of righteousness and of loving mildness are spoken of, the Messianic kingdom is meant.

Footnotes:

[1]tribute lamb.

[2]Or, Petra.

[3]Heb. a rock.

[4]Or, a nest forsaken.

[5]omit the.

[6]Heb. Bring.

[7]Heb. wringer.

[8]Oppression.

[9]Heb. the treaders down.

[10]Or, prepared.

[11]one sits.

[12]prompt in equity.

EXEGETICAL AND CRITICAL

1. By the words Isa 16:1–5 the Prophet had indicated to Moab the way by which it might escape destruction. Unhappily he must verify that Moab has no mind to follow this way of deliverance. It is much too proud for that: its old haughtiness is exhibited in a ruinous manner (Isa 16:6). Therefore the judgments run their course: lamentation fills the whole land. But three localities become especially prominent in the general chorus of those that lament, which hitherto had been just the places of most joyous pleasure: Kir-hareseth with its grape confections (Isa 16:7), Heshbon with its fruitful meadows, Sib-ma with its vine culture (Isa 16:8). The misery is so great that the Prophet, as feeling the contagion, must not only outwardly join in the lament of the places named (Isa 16:9, 10), but also feels himself moved in his inmost by the universal distress (Isa 16:11). And though now Moab turns to his idols with fervent entreaty, yet, of course, that is of no avail (Isa 16:12).

2. We have heard—not be so.

Isa 16:6. What the Prophet urged Isa 16:1–5, is made nugatory by the pride of Moab. Jer. 48:11 compares Moab to wine not drawn off from vessel to vessel, but ever settled on its lees. That means: Moab has always remained in his land: never gone into exile. Thereby has been developed in him a strong sense of strength and security (comp. 25:11; Jer. 48:14, 17, 18, 25, 26, 29; Zeph. 2:8, 10).

3. Therefore—the sea.

Isa 16:7, 8. The Prophet now describes the consequences of this haughtiness. Moab must then howl for it. Moab howls to Moab, i.e. as the Prophet (15:3, “all of it shall howl,”) himself declares every thing howls, and thus the cry of lament from one locality meets that of the next. For not for its neighbor does each locality lament, but for itself; but this howling is heard from one place to the other. [“It is better to adhere to the common interpretation of למואב as denoting the subject or occasion of the lamentation:—the simplest supposition is that Moab for Moab means Moab for itself.—J. A. A.].

In what follows, several localities present themselves to the view of the Prophet elevated above the general level of universal lament, and these are such localities that hitherto had produced the most precious gifts of field or vineyard, and thus had been the places of most joyous pleasures. Kir-hareseth, (comp. Isa 16:11, Jer. 48:11, 31, 36; 2 Kings 3:25), since VITRINGA, has been recognized as identical with Kir-Moab 16:1, and perhaps so named on account of its brick walls. It sighs for its grape cakes; and as a further reason for the mourning it is said that the meadows of Heshbon (15:4) are withered and dry. The Essebonitis (JOSEPHUS Antiq. xii, 4, 11) was very fruitful. Thence came the celebrated grain of Minnith, Ezek. 27:17. “The traveller LEGH brought so-called Heshbon wheat to England with stalks 5´ 1´´ long and having 84 grains in the ear, which weighed four times as much as an English ear of wheat (LEYRER in HERZ. R. Encycl. VI., p. 21).—Sibmah (Num. 32:3 שְׂבָם, comp. Isa 16:38; Josh. 13:19) according to JEROME on Jer. 48:32, say only 500 paces from Heshbon. The vines of Sibmah are cut down by the lords of the nations, i.e. the leaders of the heathen host. If these words were understood to mean that the vines by the power of their wine overcame the lords of the nations, then nothing would be said of the calamity that overtook the vines themselves. [Of the exposition here objected to, J. A. A. says: “This ingenious exposition (scil. of COCCEIUS) is adopted by VITRINGA, LOWTH, HITZIG, MAURER, HENDEWERK, DE WETTE, KNOBEL, on the ground of its agreement with the subsequent praises of the vine of Sibmah. GESENIUS objects that there is then no mention of the wasting of the vineyards by the enemy unless this can be supposed to be included in אמלל “languish.” Besides GESENIUS, ROSENMUELLER, EWALD, UMBREIT, and most of the older writers make שׂרוקיה the object of the verb הלם instead of its subject.” See Text. and Gram.]. In order to make a due impression of the damage done by cutting down the vines of Sibmah, the Prophet presents a picture of the extent of their culture. It reached to Jazer northward, and eastward to the desert they wandered, i.e. the vines extended in wild growth. Jazer (Num. 32:1, 3, 35; Josh. 13:25, and often) now a cluster of ruins of Siev, according to the ONOMASTICON, lay 15 Roman miles north of Heshbon. The vigorous growth of the vine is, even in our colder climate, something extraordinary. It is quite possible that in that warm and fruitful land the vine, by root-sprouts, spread itself, extending beyond the limits of cultivation, till it was stopped by the sand of the desert. But to the sea also it spread. What sea is this? Jer. (48:32) understands thereby “the sea of Jazer.” That can be nothing but a pool or basin (comp. “the sea,” in the temple, 1 Kings 7:23 sqq.). But our context demands that we look rather for a sea lying to the south or west; for the extension of the vines northward and eastward has already been mentioned. If it is to be described as an extension on every side, there is only wanting the southern and western direction, or, as combining both, the south-western. Southwest of Sibmah lay the Dead Sea. This the Prophet means (comp. 2 Chr. 20:2). But I would not, with DELITZSCH, take עָֽבְרוּ, “they passed over,” as a hyperbolical expression for “extended close to it.” We may without ado understand the expression in its full and proper sense. Did not Engedi, celebrated for its vine culture (Song of Solomon 1:14), lie on the west shore of the Dead Sea in a corner, splendidly watered by a spring? And there, only a few hours further westward, lay Hebron, also renowned for its wine (Num. 13:24, HERZ. R. Encycl. XVII., p. 611). It is only a bold poetic view when the Prophet treats the vines that grow on the western shore of the Dead Sea as runners from those that grow so gloriously on the east shore in Moab.

4. Therefore I will——shouting to cease.

Isa 16:9, 10. The Prophet cannot restrain himself from joining in the heart-rending lament that he hears proceeding from Moab. One may know by that how fearful it must be. For if even the enemy feels compassion the misery must have reached the acme. [“The emphasis does not lie merely in the Prophet’s feeling for a foreign nation, but in his feeling for a guilty race, on whom he was inspired to denounce the wrath of God.”—J. A. A.]. בִּבְכִי is not = כִּבְבִי; and therefore the Prophet does not say that he weeps “as bitterly as Jazer,” but that among the voices of the people of Jazer, his too is to be heard. He mingles with those who are most troubled about the ruin of the vines of Sibmah because they are most particularly affected by it. For neither the desert, whither the vines “wander,” nor the region west of the Dead Sea can be so concerned about the destruction of the grape culture in the central point Sibmah, as the neighboring Jazer. The Prophet will moisten with his tears the fields of Heshbon and Elealeh (15:4). These withered fields (Isa 16:8) may well stand in need of such moistening, for on the fruit and grain harvests there has fallen the shout (see Text and Gram.) of the harvesters or rather of the wine-treaders, an expression that can only be chosen in bitter irony. For it is the devastating feet of the enemy that have so trampled the fruitful meadows and pressed the sap out of every living plant, so that they now lie there withered. In consequence of this wine treading, joy and jubilee are (thus and together) wrested away from the cultivated fields.

5. Wherefore——not prevail.

Isa 16:11, 12. The “therefore” of Isa 16:11, stands parallel with the “therefore” of Isa 16:9. Moab’s misery described Isa 16:7, 8, has a double effect on the Prophet: first it constrains him to outward expression of sympathy, to weep along with them: he feels, so to speak, the contagion of the universal weeping: second, he feels himself really moved inwardly. He feels this emotion in his bowels, for the motions of the affection find their echo in the noble organs of the body. The expression הָמָה “to sound,” is often used of the bowels; indeed in relation to God Himself: 63:15; Jer. 31:20; comp. Lam. 1:20; 2:11; Jer. 4:19. But the greatest misfortune of all in the whole affair is that Moab does not know the true source of all consolation. Would it only know that, then would its sorrow and the sorrow on account of Moab not be so great. But Moab appears on the high place consecrated to his god Chemosh, and torments himself to weariness. Examples of such self-tormenting, and sore sacrifices for the sake of obtaining what is prayed for, are presented by every sort of false religion, comp. 1 Kings 18:28, and by Moabite history itself in the offering of his own son by Mesa (Mesha) 2 Kings 3:27.—But all that shall be of no avail.

Footnotes:

[13]as very proud.

[14]omit even of.

[15]the vanity of his pretension.

[16]to.

[17]grape cakes.

[18]Or, mutter.

[19]sigh.

[20]wholly stricken.

[21]are withered.

[22]Omit the.

[23]choice.

[24]reached.

[25]to.

[26]Or, plucked up.

[27]vintage shout is fallen on, etc.

[28]Or, the alarm is fallen upon, etc.

[29]moisten.

[30]shall not tread wine.

[31]when Moab appears, when it afflicts itself on, etc., when it come to, etc:

[32]so he shall not.

EXEGETICAL AND CRITICAL

1. By the words Isa 16:1–5 the Prophet had indicated to Moab the way by which it might escape destruction. Unhappily he must verify that Moab has no mind to follow this way of deliverance. It is much too proud for that: its old haughtiness is exhibited in a ruinous manner (Isa 16:6). Therefore the judgments run their course: lamentation fills the whole land. But three localities become especially prominent in the general chorus of those that lament, which hitherto had been just the places of most joyous pleasure: Kir-hareseth with its grape confections (Isa 16:7), Heshbon with its fruitful meadows, Sib-ma with its vine culture (Isa 16:8). The misery is so great that the Prophet, as feeling the contagion, must not only outwardly join in the lament of the places named (Isa 16:9, 10), but also feels himself moved in his inmost by the universal distress (Isa 16:11). And though now Moab turns to his idols with fervent entreaty, yet, of course, that is of no avail (Isa 16:12).

2. We have heard—not be so.

Isa 16:6. What the Prophet urged Isa 16:1–5, is made nugatory by the pride of Moab. Jer. 48:11 compares Moab to wine not drawn off from vessel to vessel, but ever settled on its lees. That means: Moab has always remained in his land: never gone into exile. Thereby has been developed in him a strong sense of strength and security (comp. 25:11; Jer. 48:14, 17, 18, 25, 26, 29; Zeph. 2:8, 10).

3. Therefore—the sea.

Isa 16:7, 8. The Prophet now describes the consequences of this haughtiness. Moab must then howl for it. Moab howls to Moab, i.e. as the Prophet (15:3, “all of it shall howl,”) himself declares every thing howls, and thus the cry of lament from one locality meets that of the next. For not for its neighbor does each locality lament, but for itself; but this howling is heard from one place to the other. [“It is better to adhere to the common interpretation of למואב as denoting the subject or occasion of the lamentation:—the simplest supposition is that Moab for Moab means Moab for itself.—J. A. A.].

In what follows, several localities present themselves to the view of the Prophet elevated above the general level of universal lament, and these are such localities that hitherto had produced the most precious gifts of field or vineyard, and thus had been the places of most joyous pleasures. Kir-hareseth, (comp. Isa 16:11, Jer. 48:11, 31, 36; 2 Kings 3:25), since VITRINGA, has been recognized as identical with Kir-Moab 16:1, and perhaps so named on account of its brick walls. It sighs for its grape cakes; and as a further reason for the mourning it is said that the meadows of Heshbon (15:4) are withered and dry. The Essebonitis (JOSEPHUS Antiq. xii, 4, 11) was very fruitful. Thence came the celebrated grain of Minnith, Ezek. 27:17. “The traveller LEGH brought so-called Heshbon wheat to England with stalks 5´ 1´´ long and having 84 grains in the ear, which weighed four times as much as an English ear of wheat (LEYRER in HERZ. R. Encycl. VI., p. 21).—Sibmah (Num. 32:3 שְׂבָם, comp. Isa 16:38; Josh. 13:19) according to JEROME on Jer. 48:32, say only 500 paces from Heshbon. The vines of Sibmah are cut down by the lords of the nations, i.e. the leaders of the heathen host. If these words were understood to mean that the vines by the power of their wine overcame the lords of the nations, then nothing would be said of the calamity that overtook the vines themselves. [Of the exposition here objected to, J. A. A. says: “This ingenious exposition (scil. of COCCEIUS) is adopted by VITRINGA, LOWTH, HITZIG, MAURER, HENDEWERK, DE WETTE, KNOBEL, on the ground of its agreement with the subsequent praises of the vine of Sibmah. GESENIUS objects that there is then no mention of the wasting of the vineyards by the enemy unless this can be supposed to be included in אמלל “languish.” Besides GESENIUS, ROSENMUELLER, EWALD, UMBREIT, and most of the older writers make שׂרוקיה the object of the verb הלם instead of its subject.” See Text. and Gram.]. In order to make a due impression of the damage done by cutting down the vines of Sibmah, the Prophet presents a picture of the extent of their culture. It reached to Jazer northward, and eastward to the desert they wandered, i.e. the vines extended in wild growth. Jazer (Num. 32:1, 3, 35; Josh. 13:25, and often) now a cluster of ruins of Siev, according to the ONOMASTICON, lay 15 Roman miles north of Heshbon. The vigorous growth of the vine is, even in our colder climate, something extraordinary. It is quite possible that in that warm and fruitful land the vine, by root-sprouts, spread itself, extending beyond the limits of cultivation, till it was stopped by the sand of the desert. But to the sea also it spread. What sea is this? Jer. (48:32) understands thereby “the sea of Jazer.” That can be nothing but a pool or basin (comp. “the sea,” in the temple, 1 Kings 7:23 sqq.). But our context demands that we look rather for a sea lying to the south or west; for the extension of the vines northward and eastward has already been mentioned. If it is to be described as an extension on every side, there is only wanting the southern and western direction, or, as combining both, the south-western. Southwest of Sibmah lay the Dead Sea. This the Prophet means (comp. 2 Chr. 20:2). But I would not, with DELITZSCH, take עָֽבְרוּ, “they passed over,” as a hyperbolical expression for “extended close to it.” We may without ado understand the expression in its full and proper sense. Did not Engedi, celebrated for its vine culture (Song of Solomon 1:14), lie on the west shore of the Dead Sea in a corner, splendidly watered by a spring? And there, only a few hours further westward, lay Hebron, also renowned for its wine (Num. 13:24, HERZ. R. Encycl. XVII., p. 611). It is only a bold poetic view when the Prophet treats the vines that grow on the western shore of the Dead Sea as runners from those that grow so gloriously on the east shore in Moab.

4. Therefore I will——shouting to cease.

Isa 16:9, 10. The Prophet cannot restrain himself from joining in the heart-rending lament that he hears proceeding from Moab. One may know by that how fearful it must be. For if even the enemy feels compassion the misery must have reached the acme. [“The emphasis does not lie merely in the Prophet’s feeling for a foreign nation, but in his feeling for a guilty race, on whom he was inspired to denounce the wrath of God.”—J. A. A.]. בִּבְכִי is not = כִּבְבִי; and therefore the Prophet does not say that he weeps “as bitterly as Jazer,” but that among the voices of the people of Jazer, his too is to be heard. He mingles with those who are most troubled about the ruin of the vines of Sibmah because they are most particularly affected by it. For neither the desert, whither the vines “wander,” nor the region west of the Dead Sea can be so concerned about the destruction of the grape culture in the central point Sibmah, as the neighboring Jazer. The Prophet will moisten with his tears the fields of Heshbon and Elealeh (15:4). These withered fields (Isa 16:8) may well stand in need of such moistening, for on the fruit and grain harvests there has fallen the shout (see Text and Gram.) of the harvesters or rather of the wine-treaders, an expression that can only be chosen in bitter irony. For it is the devastating feet of the enemy that have so trampled the fruitful meadows and pressed the sap out of every living plant, so that they now lie there withered. In consequence of this wine treading, joy and jubilee are (thus and together) wrested away from the cultivated fields.

5. Wherefore——not prevail.

Isa 16:11, 12. The “therefore” of Isa 16:11, stands parallel with the “therefore” of Isa 16:9. Moab’s misery described Isa 16:7, 8, has a double effect on the Prophet: first it constrains him to outward expression of sympathy, to weep along with them: he feels, so to speak, the contagion of the universal weeping: second, he feels himself really moved inwardly. He feels this emotion in his bowels, for the motions of the affection find their echo in the noble organs of the body. The expression הָמָה “to sound,” is often used of the bowels; indeed in relation to God Himself: 63:15; Jer. 31:20; comp. Lam. 1:20; 2:11; Jer. 4:19. But the greatest misfortune of all in the whole affair is that Moab does not know the true source of all consolation. Would it only know that, then would its sorrow and the sorrow on account of Moab not be so great. But Moab appears on the high place consecrated to his god Chemosh, and torments himself to weariness. Examples of such self-tormenting, and sore sacrifices for the sake of obtaining what is prayed for, are presented by every sort of false religion, comp. 1 Kings 18:28, and by Moabite history itself in the offering of his own son by Mesa (Mesha) 2 Kings 3:27.—But all that shall be of no avail.

Footnotes:

[13]as very proud.

[14]omit even of.

[15]the vanity of his pretension.

[16]to.

[17]grape cakes.

[18]Or, mutter.

[19]sigh.

[20]wholly stricken.

[21]are withered.

[22]Omit the.

[23]choice.

[24]reached.

[25]to.

[26]Or, plucked up.

[27]vintage shout is fallen on, etc.

[28]Or, the alarm is fallen upon, etc.

[29]moisten.

[30]shall not tread wine.

[31]when Moab appears, when it afflicts itself on, etc., when it come to, etc:

[32]so he shall not.

HOMILETICAL HINTS

1. On 16:5. This text can be used on the Reformation Feast, at Synods, Missionary Anniversaries and similar occasions. THE THRONE OF THE LORD JESUS CHRIST. I. Its Foundation: Grace. II. The Substance of which it is made: Truth. III. The Place where it stands: The Tabernacle of David. IV. The Object, for whose attainment it is set up: Justice and Righteousness.

2. On 16:6–14. Righteousness exalts a nation, but sin is the people’s destruction (Prov. 14:34). Therefore the salvation of a people, rests on their knowing and serving the LORD. The example of Moab proves this. We learn from it: WHAT A PEOPLE MUST SHUN AND DO THAT SALVATION MAY BE ITS PORTION. I. It must shun, a) pride (Isa 16:6); b) false and external worship (Isa 16:12). II. It must serve the LORD, who is a) a true, b) an almighty, c) a holy and just God.

γ) MOAB’S PRIDE AND RUIN

CHAPTER 16:6–12

6          We have heard of the pride of Moab; 13he is very proud:

14Even of his haughtiness, and his pride, and his wrath;

15But his lies shall not be so.

7     Therefore shall Moab howl 16for Moab,

Every one shall howl;

For the 17foundations of Kir-hareseth shall ye 1819mourn;

20Surely they are stricken.

8     For the fields of Heshbon 21languish,

And the vine of Sibmah: 22the lords of the heathen have broken down the 23principal plants thereof,

They 24are come even unto Jazer, they wandered 25through the wilderness:

Her branches are 26stretched out, they are gone over the sea.

9     Therefore I will bewail with the weeping of Jazer the vine of Sibmah:

I will 27water thee with my tears, O, Heshbon, and Elealeh:

For 28the 29shouting 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 30shall tread out no wine in their presses;

I have made their vintage shouting to cease.

11     Wherefore my bowels shall sound like an harp for Moab,

And mine inward parts for Kir-haresh.

12     And it shall come to pass, when 31it is seen

That Moab is weary on the high place,

That he shall come to his sanctuary to pray;

32But he shall not prevail.

TEXTUAL AND GRAMMATICAL

Isa 16:6. The plural שׁמענו intimates that this haughtiness of Moab is generally known.—גֵא, contracted from גֵאֶה (2:12) occurs only here; (comp. Ew. § 155 e). Regarding the construction, it belongs to גאון and not to מואב, for the Prophet had not experienced that the very proud Moab is proud, but that the pride of Moab is very intense, or that his pride mounts up very high.—גָאוֹן (comp. 2:10; 4:2; 13:11, 19; and often) and גַֽאֲוָה (9:8; 13:3, 11; 25:11) are Isaianic words. עֶבְדָה is “excess,” and in this sense is more frequently used of wrath, but is used also of overweening pride (comp. עֶבְדַת זָדוֹן Prov. 21:24). In Isaiah the word occurs in the latter sense only here; in the former he uses it often: 9:18; 10:6; 13:9, 13; 14:6—In the expression לא־כן = “the not right, incorrect, wrong,” the two elements are fused into a unity of notion (comp. לֹא־עֵץ 10:15). It is used adverbially (2 Sam. 18:14) as well as substantively (2 Kings 7:9; 17:9; Prov. 15:7; Jer. 8:6; 23:10; 48:30, bis).—בַּדִּים from בָּדָא = בָּדַד (comp. בָּטָא and בָּטָה “inconsiderate speaking,” Lev. 5:4; Num. 30:7, 9) “to invent, think out” = commenticia, ficticia, “conceited, vain babbling” (Job 11:3; Jer. 48:30); personally “a braggart, fop” (44:25; Jer. 50: 36).

Isa 16:7. אֲשִׁישָׁה, “cakes,” 2 Sam. 6:19; 1 Chron. 16:3; plural אשׁ שׁות Song of Sol. 2:5, and אשׁישׁים Hos. 3:1, where it speaks of אשׁישׁי עֲנָבִים—אךְ־נכאים is in apposition with the subject of תהגו—אַךְ = “only;” “who is only troubled, nothing but troubled.”—נָכָא is ἅπ. λεγ.; comp. נָכֶה 66:2 and נָכֵא Prov. 15:13.

Isa 16:8. שְׁדֵמָה 37:27, plural שְׁדֵמוֹת Hab. 3:17, st. constr., שַׁדֵמוֹת Deut. 32:32; 2 Kings 23:4.—Isaiah uses not unfrequently forms of אֻמְלַל, 19:8; 24:4, 7; 33:9.—הָלַם is tundere, percutere, “to smite.” It occurs again 28:1, where, to be sure, it speaks of הֲלוּמֵי יַיִן.—The plural of שָׂרֹק, meaning the same as שׂרֵק, 5:2, occurs only here.—נִטַּשׁ Niph. 33:23, “spread themselves.”—שׁלחות ἅπ. λεγ., “the sprouts” of the vine.

Isa 16:9. אריוך Piel of רָוָה, with the second and third radicals transposed, 34:5, 7.—הֵידָד is the shout with which the torcularii cheered their labor, and probably beat time, Isa 16:10; Jer. 25:30; 51:14; הֵידָד לֹא הֵידָד Jer. 48:33.—It is certain that the Prophet for the sake of similarity in sound wrote קצירך instead of בצירך, the latter means the grape harvest. But קָצִיר must not be taken as = בָּצִיר. For why should not the grain harvest also have suffered under the trampling feet of the warrior wine treaders?

Isa 16:10. שׂמהה וגיל from Joel 1:16.—כרמל a very frequent word with Isaiah, 10:18; 29:17; 32:15 sq.; 35:2; 37:24. Here, too, כרמל and כרמים are distinguished, a proof that we may take קָצִיר in its proper sense.—רנן and רעע are also associated on account of the similarity of sound. The former occurs, beside passages like 24:14; 26:19; 35:2; 42:11, etc., also in 12:6; the latter 15:4. Neither occurs again in the Passive conjugation used here.

Isa 16:11. Mark the assonance in קִרְבִּי and קִיר חָֽרֶשׂ. Likely it is purely out of regard for such assonance that the name of this single city is here repeated. This passage generally, especially from Isa 16:6 on, is extraordinarily rich in such assonances.

Isa 16:12. On הבמה comp. on הַבַּיִת 15:2, and מַֽעֲלֵה בָמָה Jer. 48:35.—נִלְאָה 1:14; 47:13.—התפלל occurs not seldom in Isaiah: 37:15, 21; 38:2; 44:17; 45:14, 20.—יָכל without expressed object, with the meaning “to put through, accomplish,” occurs only here in Isaiah. Of another sort are the instances 1:13; 7:1; 29:11, and often. On the contrary this usage is frequent in Jer.: 3:5; 5:22; 20:7. Comp. 1 Kings 22:22.

b) The later prophecy: more exact determination of the period of its fulfilment

CHAPTER 16:13, 14

13          This is the word that the LORD hath spoken concerning Moab 33since that time.

14     34But 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 35feeble.

TEXTUAL AND GRAMMATICAL

Isa 16:14. בְּ before כל המון הרב is construed by some as designative of the part in which Moab suffers diminution, by others as the בְּ of association. The former construction does not answer because it restricts the diminution of Moab to a falling off of the dense population solely. Therefore I prefer with DELITZSCH the second explanation according to which it is affirmed that Moab’s glory, i.e., power and riches together with the crowded population shall be destroyed.—הָמוֹן, comp. 13:4; 17:12; 29:5, and often.—מעט מזער stand together as in 10:25. The expression כַּבִּיר occurs only in Job and Isaiah, comp. 10:13; 17:12; 28:2. It seems as if in this place the Prophet has in mind Job 36:5, where it reads: הֶן־אֵל כַּבִּיר וְלֹא יִמְאַם.

TEXTUAL AND GRAMMATICAL

1. Isaiah felt himself moved to repeat a prophecy against Moab, which was imparted to him at an earlier period, and to fix accurately the term of its fulfilment. For in precisely three years it will be all over with the glory of Moab, and only an inferior remnant of it will be left.

2. This is the word——feeble.

Isa 16:13, 14. There are instances elsewhere of a Prophet, receiving command not to publish a prophecy at once, but to treasure it up with a view to later publication (comp. 8:1 sqq., 30:8; 51:60 sqq.) Here we have the reverse of this procedure. Isa., receives command now to publish a revelation that was imparted to him at an earlier date, with more particular designation of the term of its fulfilment that was before left undetermined. If the prophecy was not imparted to him but to another, why should he not name this other? Would Isaiah deck himself in the plumage of another? No one needed this less than he. Nor was it unnecessary to mention the name. For a nameless prophecy lacks all authority. At most it could be said Isaiah recognized the word as genuine word of prophecy, and published it under the seal of his name and authority, like 2:2–4, he takes a prophecy of Micah for a foundation. But against this is the fact that this passage bears on the face of it too undeniably the stamp of the spirit, and language of Isaiah. Therefore, מאז, “aforetime,” must only mean that some time before he had received this revelation. By מֵאָז is not indicated a definite measure of time. It is also elsewhere found opposed to the עַתָּה, “now,” 48:7.——Why the Prophet chose just that season for publishing designated by “now,” and what season this might be, we have not the means of knowing. In no case was the prophecy fulfilled in one act. Here too, as so often, the fulfilment is dispersed through many stages, which the Prophet himself does not distinguish. The end of the three years needed only to coincide with a fact which bore with it in principle the fall of Moab, to assure the relative fulfilment of the prophecy, for to the absolute fulfilment belongs of course the entire time following. It is quite possible that the Prophet received the prompting to the first prophecy against Moab (15:1–16. 12) from the event of the Moabites occupying the east Jordan territory of Gad and Reuben which was depopulated by Pul and Tiglath-Pileser (1 Chr. 5:6, 26; 2 Kings 15:29), although in our chapters there occurs no express reference to such an act of enmity against Israel (comp. VAIHINGERinHERZ.R. Encycl. IX. p. 662). Isaiah published this prophecy later when the first act of the judgment was in prospect, that was to make a definitive end of the state of Moab. But we are not able to say wherein this first act consisted. Yet that it was only a first act, appears from the fact that more than a hundred years later, Jeremiah once again prophesied the judgment of destruction against Moab (Jer. 48).—In three years, that should be reckoned like the years of an hireling, i.e., close, without abbreviation to his advantage, and without extension to his hurt (the expression occurs again 21:16), in three years, therefore, Moab’s glory was to be made insignificant (3:5).

Footnotes:

[33]at one time.

[34]Ana.

[35]Or, not many.