Isaiah 15:5
My heart cries out over Moab; her fugitives flee as far as Zoar, as far as Eglath-shelishiyah. With weeping they ascend the slope of Luhith; they lament their destruction on the road to Horonaim.
My heart cries out for Moab
The phrase "My heart cries out" reflects a deep, personal lamentation and compassion. In Hebrew, the word for "heart" (לֵב, lev) often signifies the inner self or the seat of emotions. This expression indicates a profound empathy and sorrow from the prophet, possibly reflecting God's own compassion for Moab despite their historical enmity with Israel. It serves as a reminder of the divine capacity for mercy and the call for believers to also have compassion for those who suffer, even if they are adversaries.

her fugitives flee as far as Zoar
"Fugitives" refers to those escaping the impending judgment and destruction. Historically, Moab was a nation often in conflict with Israel, yet here we see a humanizing element as they become refugees. "Zoar" is a city near the Dead Sea, known from the account of Lot in Genesis. The mention of Zoar signifies a place of refuge, yet it also evokes the memory of divine judgment, as Zoar was spared during the destruction of Sodom and Gomorrah. This duality serves as a poignant reminder of both judgment and mercy.

as far as Eglath-shelishiyah
"Eglath-shelishiyah" is a location whose exact historical identity is uncertain, but it is often interpreted as a place of significance or a boundary marker. The name itself can be translated to mean "the third Eglath," suggesting a place of repeated refuge or a notable landmark. This phrase emphasizes the extent of the Moabites' flight, highlighting the desperation and thoroughness of their escape.

For at the ascent to Luhith they go up weeping
The "ascent to Luhith" indicates a specific geographical location, likely a hill or a path leading to a higher place. The act of "going up weeping" suggests a journey marked by sorrow and lamentation. In the Hebrew context, weeping is often associated with mourning and repentance. This imagery conveys the depth of Moab's distress and the heavy burden of their impending doom, serving as a somber reflection on the consequences of sin and the need for repentance.

surely on the road to Horonaim they raise a cry of destruction
"Horonaim" is another location in Moab, possibly a city or a significant site. The "cry of destruction" is a vivid expression of the devastation and ruin that has befallen Moab. In the Hebrew tradition, a "cry" (זְעָקָה, zeakah) often signifies a call for help or an expression of deep anguish. This phrase underscores the totality of Moab's calamity and serves as a warning of the inevitable consequences of turning away from God. It also invites reflection on the hope of redemption and the power of divine intervention in times of despair.

Persons / Places / Events
1. Moab
An ancient kingdom located east of the Dead Sea, often in conflict with Israel. Moab is frequently mentioned in the Bible as both an adversary and a relative of Israel, being descended from Lot.

2. Zoar
A small city near the Dead Sea, known as a place of refuge for Lot during the destruction of Sodom and Gomorrah.

3. Eglath-shelishiyah
A location mentioned in the context of Moab's distress, possibly a place of refuge or a significant landmark.

4. Ascent of Luhith
A steep path or road in Moab, significant for its mention as a route of escape and mourning.

5. Horonaim
A city in Moab, associated with cries of destruction and lamentation.
Teaching Points
Compassion in Judgment
Isaiah's heart cries out for Moab, demonstrating that even in judgment, there is room for compassion. Believers are called to have a heart of compassion for those who face God's judgment, praying for their repentance and salvation.

The Reality of Divine Judgment
The prophecy against Moab serves as a reminder of the certainty of God's judgment against sin. Christians are encouraged to live righteously and warn others of the consequences of sin.

Seeking Refuge in God
The fugitives of Moab seek refuge in distant places. Believers are reminded that true refuge is found in God alone, who is our stronghold in times of trouble.

The Path of Lamentation
The ascent of Luhith symbolizes a journey of sorrow. In life’s trials, Christians are encouraged to turn their lamentations into prayers, trusting God to bring comfort and deliverance.
Bible Study Questions
1. How does Isaiah's expression of compassion for Moab challenge us to respond to those who are under God's judgment today?

2. In what ways can the account of Moab's judgment serve as a warning for our personal lives and communities?

3. How can we find refuge in God during times of distress, as opposed to seeking security in worldly solutions?

4. What are some practical ways we can turn our lamentations into prayers, following the example of biblical figures?

5. How does understanding the historical and familial connection between Moab and Israel enhance our comprehension of this prophecy and its implications for us today?
Connections to Other Scriptures
Jeremiah 48
This chapter parallels Isaiah 15, providing a detailed prophecy against Moab, emphasizing the themes of judgment and lamentation.

Genesis 19
The origin of Moab is traced back to Lot, providing context for the complex relationship between Moab and Israel.

Psalm 60
This psalm mentions Moab in the context of God's sovereignty over nations, highlighting the theme of divine judgment and mercy.
The Burden of SoulsF. B. Meyer, B. A.Isaiah 15:5
The Prophet's Distress Concerning MoabF. B. Meyer, B. A.Isaiah 15:5
Ar and Kir of MoabIsaiah 15:1-9
God Works in the Night TimeJ. Parker, D. D.Isaiah 15:1-9
National DistressW. Clarkson Isaiah 15:1-9
Oracle Concerning MoabE. Johnson Isaiah 15:1-9
The Moabite StoneProf. S. R. Driver, D. D.Isaiah 15:1-9
The Prophet's Pity for MoabF. Delitzsch.Isaiah 15:1-9
People
Isaiah, Zoar
Places
Ar, Beer-elim, Brook of the Willows, Dibon, Eglaim, Elealeh, Heshbon, Horonaim, Jahaz, Kir, Luhith, Medeba, Moab, Nebo, Nimrim, Zoar
Topics
Ascent, Cries, Crieth, Cry, Crying, Destruction, Distress, Eglath, Eglath-sheli-shijah, Eglath-shelishiyah, Eg'lath-shelish'iyah, Eglath-shelishi-yah, Fled, Flee, Flight, Fugitives, Heart, Heifer, Horonaim, Horona'im, Lament, Luhith, Moab, Mounting, Nobles, Raise, Reach, Road, Ruin, Shelishiyah, Slope, Surely, Third, Wake, Weeping, Zoar, Zo'ar
Dictionary of Bible Themes
Isaiah 15:5

     5319   fugitives
     5505   roads
     5567   suffering, emotional
     5899   lament

Library
The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with
John Lightfoot—From the Talmud and Hebraica

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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