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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 15:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer. 48), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (Isa 16:14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there, - that there is a providence which governs the world and all the nations of it, - and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God's care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet's mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them.
Now concerning Moab it is here foretold,
I.That their chief cities should be surprised and taken in a night by the enemy, probably because the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely (Isa 15:1): Therefore there shall be great grief, because in the night Air of Moab is laid waste and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army. Note,
1.Great changes and very dismal ones may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us therefore lie down as those that know not what a night may bring forth.
2.As the country feeds the cities, so the cities protect the country, and neither can say to the other, I have no need of thee.
II.That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (Isa 15:2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods?
III.That there should be the voice of universal grief all the country over.
It is described here elegantly and very affectingly. Moab shall be a vale of tears - a little map of this world, Isa 15:2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (Isa 15:3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to their gods. Those that cry not to God with their hearts do but howl upon their beds, Hos 7:14; Amo 8:3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart's ease (Sa1 1:18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (Isa 15:4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris - to have associates in woe.
IV.That the courage of their militia should fail them.
Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, Isa 15:4. See how easily God can dispirit the stoutest of men, and deprive a nation of benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it.
V.That the outcry for these calamities should propagate grief to all the adjacent parts, Isa 15:5.
1.The prophet himself has very sensible impressions made upon his spirit by the prediction of it: "My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling." Note, It becomes God's ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners.
2.All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom's flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as Sa1 6:12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, Sa2 15:30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Jos 16:3, Jos 16:5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, "Fire, fire! we are all undone." Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Chapter 15, Verse 1) Burden of Moab: because in the night Ar of Moab is laid waste, it is silent; because in the night the wall of Moab is laid waste, it is silent. It is enough to have said once about the burden and weight. I only briefly remind you that burdens always bring about sadness. However, visions are either immediately joyful or joyful after sadness. Moab is a province of the Arabs, where Balak son of Beor was (Numbers 22); he hired the diviner Balaam from Mesopotamia to curse Israel, where the people were initiated into the worship of Baal (ibid., 25). The city of this metropolis is called Ar ( ), which is now composed of Hebrew and Greek language and is called Areopolis; not as most people think, that it is the city of Mars, which is interpreted as Ar and ἀντίδικος, meaning adversary. However, Jeremiah testifies to the extent of its power (Jeremiah 48:2, 7 ff.), saying: There is no longer rejoicing in Moab. And again: You have trusted in your fortresses and in your treasures. And again: Moab was fertile from his youth, and he rested in his own filth, neither was he poured out from vessel to vessel, neither did he go into captivity: therefore his taste remained in him, and his scent was not changed. And in another place (Ibid., 25): How is the strong staff broken, the beautiful rod? And a little later: We have heard of the pride of Moab, he is very proud: his haughtiness, and his arrogance, and his pride, and the loftiness of his heart, I know it, saith the Lord, and his boastfulness. Just as the Prophet prophesied against Babylon and the Philistines, that they would oppress the people of Judah; so now the devastation of the Moabites, that is, the Arabs, is predicted by the Assyrians and Babylonians. For they were devastated by both nations, at the time when Sennacherib took Israel captive, and when Nebuchadnezzar overthrew Jerusalem (2 Kings 17 and 25). For Ephraim and Judah had insulted both enemies, as Jeremiah said: Moab will be like vomit in their own mouths, and will be ridiculed as well. For he has made a mockery of you, O Israel, as if you had found him among thieves (Jeremiah 68:26, 27). Because of your words, which you spoke against him, you will be led captive. And as for what he says: 'Ar is destroyed, Moab is silent, the beginning of the invader's splendor, in darkness they shall be destroyed; he who was conceived in incest by his father at night.' Unless we take night to mean the magnitude of terror: and it should be believed, that he trusted in his walls, but she was overcome by ambush and tunnels. I heard that a certain Areapolites, but also the whole city is a witness, experienced a great earthquake in my childhood, when the seas crossed the entire shore of the world, and on the same night the walls of this city collapsed.
(Chapter 15, Verse 1) The burden of Moab. LXX: A word against Moab. Symmachus and Theodotion: The assumption of Moab. How circumcision is both physical and spiritual and is spoken of in a spiritual sense by the Apostle: For we are the circumcision, who serve by the Spirit of God, and boast in Christ Jesus, and have no confidence in the flesh (Philippians 3:3); and again, to distinguish the spiritual Israelites, it is said of the physical: See Israel according to the flesh (1 Corinthians 10:18); and, You Gentiles in the flesh (Ephesians 2:11); thus Moab is to be understood spiritually, which is interpreted as from the father, or paternal water, conceived from incest and drunkenness, in such a way that he seemed to be generated in the absence or even ignorance of his father. In many places in the Scriptures we read about Moab, especially in the book of Numbers, when Balak, the king of the Moabites, invited the magician Balaam to curse them. Among other things, Balaam also prophesied against Moab, saying: 'A star shall rise out of Jacob, and a man shall come forth from Israel, and he shall strike down the princes of Moab' (Num. XXIV, 17).
In a certain way, there is a circumcision that is both carnal and spiritual. Concerning the spiritual circumcision, it is said by the apostle Paul, “For we are of the true circumcision, who worship God in spirit, and glory in Christ Jesus, and do not put confidence in the flesh.” And further, for the sake of distinguishing the spiritual Israel, it is said of the carnal, “You see Israel according to the flesh,” and “You are Gentiles according to the flesh.” Thus Moab is to be taken here in a spiritual sense, which is interpreted as “from the father,” that is, “the paternal waters,” conceived by incest and drunkenness, because he was brought forth when the father was in a certain sense absent, that is, unawares. In many places of Scripture we read concerning Moab, especially in the book of Numbers, where Balak, the king of the Moabites, invited Balaam the soothsayer for the purpose of cursing. Balaam prophesied mystically, among other things, against Moab: “A star will arise from Jacob, and a man will rise up out of Israel, and he will strike the leaders of Moab.”
(Verse 1) Because at night Ar was devastated, Moab was silent; because at night the wall was devastated, Moab was silent. LXX: Moab perished at night, for the wall of Moab. Regarding Ar (), which Theodotion alone has placed in this way, as is read in Hebrew, Aquila and Symmachus have translated as 'city', not considering that between Ain and Res the Hebrew elements do not have the letter Yod, which if it were present, would correctly be called a city. Secular wisdom, of which the Lord speaks through the Prophet: I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart (Obadiah 8; 1 Corinthians 1:19). For it has the author of its existence, being generated from the condition of God. It seems to be born from the father, which is interpreted as Moab; but because it is illegitimate and an adversary of the people of God, it is generated from incest and the den and the night. Therefore, it perishes in eternal darkness, namely in error. And the Egyptians in the Red Sea in the morning watch, which indicates the night time, were overwhelmed by the waves (Exodus 14). And Lot, when the people of Sodom perished in the night, came to Zoar, and the sun rose for him (Genesis 19). And understanding this, the blessed Apostle writes about the holy and perfect (I Thessalonians 5:6-7): We are not of the night, nor of darkness, but we are sons of the day. For those who sleep, sleep at night, and those who get drunk, get drunk at night. But we, who are of the day, let us be sober, having put on the breastplate of faith and charity, and for a helmet the hope of salvation. For God hath not appointed us to wrath, but to the purchasing of salvation by our Lord Jesus Christ, who died for us; that, whether we watch or sleep, we may live together with him. For therefore Christ died and rose again; that he might be Lord both of the dead and of the living. But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ. For it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. Therefore every one of us shall render account to God for himself. Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother's way. Furthermore, Ar, which is interpreted as ἀντίδικος, that is, adversary, shows this, that this wisdom, which is the adversary of God, has been overcome by the opposing Ecclesiastical discourse.
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Summary
Isaiah 15:1 commences a solemn prophetic oracle, a "burden," directed against Moab, a nation historically characterized by antagonism toward Israel. This opening verse immediately establishes a tone of impending and devastating judgment, vividly portraying the sudden, nocturnal destruction of two prominent Moabite cities, Ar and Kir. It underscores the swift and complete desolation that will befall these strongholds, signifying an abrupt cessation of all life and activity, and powerfully illustrating God's universal sovereignty and righteous governance over all nations.
Context
Literary Context
Isaiah 15:1 inaugurates a distinct section within the book of Isaiah, specifically the "burdens" or "oracles against the nations" (chapters 13-23). These prophecies serve to demonstrate God's absolute sovereign control over all peoples, not merely Israel, and His unwavering righteous judgment against sin and idolatry wherever they are found. This particular oracle against Moab follows pronouncements against formidable powers like Babylon and Philistia, positioning Moab's impending judgment as an integral part of a broader divine reckoning with the surrounding world. The use of "burden" (Hebrew: massâ') functions as a technical prophetic term, signaling a weighty, divinely inspired pronouncement, frequently one of doom, which the prophet is compelled by God to deliver. The swift and comprehensive destruction depicted in this opening verse sets the somber tone for the lament and desolation that characterize the remainder of the chapter, highlighting the severity and finality of God's decree.
Historical & Cultural Context
Moab was an ancient kingdom situated east of the Dead Sea, possessing a long and frequently contentious history with the nation of Israel. Descended from Lot, the nephew of Abraham, as recorded in Genesis 19:37, Moabites were kin to Israel but consistently acted as adversaries. Their historical interactions included opposing Israel during the Exodus (e.g., Balak and Balaam in Numbers 22:1-25:5), oppressing them during the period of the Judges (Judges 3:12-30), and practicing egregious idolatry, particularly the worship of their national god, Chemosh. Geographically, Ar and Kir were strategically significant Moabite cities, likely serving as vital administrative, military, or religious centers. While the precise historical fulfillment of this prophecy is debated among scholars, many connect it to the devastating Assyrian campaigns of the 8th or 7th century BC, particularly under rulers like Tiglath-Pileser III or Sargon II, who systematically ravaged many nations in the region, including Moab, as part of their imperial expansion.
Key Themes
The opening verse of Isaiah's oracle against Moab introduces and powerfully articulates several profound theological and narrative themes. Firstly, it emphatically asserts Divine Judgment, demonstrating that God's moral governance and judicial authority extend far beyond the borders of Israel to encompass all nations. Moab's persistent idolatry, national pride, and antagonism toward God's covenant people rendered them fully accountable to His righteous standards, proving that no nation is exempt from divine reckoning. Secondly, the repeated phrase "in the night" and the stark descriptors "laid waste, and brought to silence" emphasize the Suddenness and Completeness of Destruction. This highlights the unexpected, overwhelming, and utterly comprehensive nature of God's judgment, bringing about total desolation and an absolute cessation of all life and activity in the targeted cities. This theme resonates powerfully with other biblical warnings about sudden destruction for those unprepared, as seen in 1 Thessalonians 5:2-3. Lastly, the prophecy profoundly underscores the Sovereignty of God over human history and international affairs. Despite the apparent dominance of earthly empires like Assyria, the prophet reveals that God is the ultimate orchestrator of the rise and fall of nations, executing His divine plan and purposes through various human agents and historical events.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to lift, carry, bear." In this context, massâʼ signifies a heavy, weighty prophetic pronouncement, a solemn oracle, often one of judgment or doom. It implies the message is a heavy load for the prophet to deliver and a crushing judgment for the recipients to bear, akin to a heavy burden that causes distress.
Properly meaning "a twist (away of the light)." The specific mention of "night" emphasizes the suddenness, unexpectedness, and perhaps the stealthy, overwhelming nature of the attack and destruction. It suggests a time when people are most vulnerable and unprepared, amplifying the shock and completeness of the devastation. Figuratively, it can also allude to a season of profound adversity or spiritual darkness.
A primitive root meaning "to be dumb or silent; hence, to fail or perish; trans. to destroy." This word powerfully conveys the utter annihilation and desolation. It implies not merely a defeat or conquest but a complete cessation of sound, life, and activity. The cities are not just conquered; they are rendered "silent," signifying their complete ruin, the end of their vibrant existence, and the extinguishing of their very being.
Verse Breakdown
"¶ The burden of Moab."
This opening phrase functions as the authoritative title or heading for the entire prophetic oracle against the nation of Moab. "Burden" (Hebrew: massâʼ) denotes a weighty, divinely authoritative pronouncement, indicating that the following message is a solemn word from God, specifically concerning the destiny and judgment of Moab. It immediately sets a serious, ominous, and divinely ordained tone for the prophecy that follows.
"Because in the night Ar of Moab is laid waste, [and] brought to silence;"
This clause introduces the immediate cause and the devastating nature of Moab's impending doom. The phrase "in the night" emphatically highlights the sudden, unexpected, and swift nature of the destruction, implying a surprise attack when the inhabitants are most vulnerable. Ar of Moab, a significant city, is depicted as being utterly "laid waste" (meaning destroyed, ravaged, or despoiled) and "brought to silence" (rendered desolate, lifeless, and devoid of all activity or sound), signifying its complete and irreversible annihilation.
"because in the night Kir of Moab is laid waste, [and] brought to silence;"
This second clause precisely mirrors the first, reinforcing both the severity and the comprehensive scope of the divine judgment. Kir of Moab, another prominent and likely fortified city, faces the identical, sudden, nocturnal devastation, resulting in total desolation and silence. The deliberate parallelism and repetition underscore the widespread and comprehensive nature of the destruction, indicating that no major stronghold or center of Moabite life will escape the impending and overwhelming judgment.
Literary Devices
Isaiah 15:1 employs several powerful Literary Devices to convey its stark message of impending doom and desolation. The most prominent is Repetition, particularly of the phrase "in the night... is laid waste, and brought to silence." This insistent repetition serves to emphasize the suddenness, completeness, and overwhelming nature of the destruction, creating a rhythmic and chilling effect that underscores the inevitability and finality of Moab's fate. Parallelism is also strikingly evident, as the identical fate is pronounced for two distinct and important cities, Ar and Kir, reinforcing the widespread and comprehensive nature of the judgment that will sweep across the entire nation. The term "burden" (Hebrew: massâʼ) functions as a potent Metaphor, representing a heavy, divinely imposed pronouncement of judgment, a spiritual and physical weight that both the prophet carries in delivering the message and the nation must endure as it faces its calamitous consequences. Furthermore, the phrase "brought to silence" is a powerful piece of Imagery and Hyperbole, vividly portraying absolute desolation where all life, sound, and activity have ceased. This goes beyond mere destruction to suggest utter annihilation and an eerie emptiness, evoking a profound sense of finality and the complete cessation of existence for these once-vibrant centers.
Theological and Thematic Connections
Isaiah 15:1, as the opening salvo of a divine oracle against Moab, profoundly illustrates God's universal sovereignty and His unwavering commitment to justice. It reveals that the Lord is not merely the God of Israel, but the supreme ruler over all nations, holding every people accountable for their actions, their idolatry, and their treatment of His chosen people. The sudden and complete destruction of Moabite cities serves as a stark reminder that earthly power, security, and wealth are fleeting and ultimately subject to divine decree. This prophecy underscores the biblical truth that sin, whether individual or national, will inevitably face God's righteous judgment, emphasizing the imperative need for humility, repentance, and reliance on the eternal rather than the temporal.
Reflection and Application
Isaiah 15:1 serves as a timeless and sobering reminder that God's justice is universal, inescapable, and often comes with startling suddenness. No nation, community, or individual is exempt from divine accountability. The swift and complete desolation of Ar and Kir of Moab compels us to reflect deeply on the inherent fragility of earthly security and the profound futility of placing our ultimate trust in anything other than the Almighty God. In a world where nations rise and fall, and where human achievements often seem monumental and enduring, this verse reorients our perspective, reminding us that true and lasting security, peace, and significance are found only in God's eternal kingdom and His unwavering faithfulness. It calls us to examine our own lives and priorities with honest introspection: Are we building our lives on fleeting earthly foundations, or are we investing our energies and affections in that which possesses eternal value? The "night" of judgment, whether personal or societal, can indeed come unexpectedly, urging us to live in constant spiritual readiness, aligning our lives with God's revealed will and seeking His righteousness and kingdom above all else. This passage challenges us to recognize God's active, sovereign involvement in human history and to stand in reverent awe of His omnipotent power, which orchestrates the destinies of all peoples and brings to pass His perfect purposes.
Questions for Reflection
FAQ
What does "The burden of Moab" mean?
The phrase "The burden of Moab" (Hebrew: massâʼ) is a specific prophetic technical term frequently used in the Old Testament. It signifies a heavy, weighty, and divinely inspired pronouncement, often one of judgment or doom, that the prophet is compelled by God to deliver. It implies that the message itself is a "load" or "burden" for the prophet to carry and for the recipient nation to endure due to its severe implications. In this context, it introduces a solemn oracle detailing the impending destruction and suffering of the nation of Moab. This type of heading is common in the "oracles against the nations" found in prophetic books like Isaiah, Jeremiah, and Ezekiel (e.g., Isaiah 13:1 or Nahum 1:1).
Why was Moab singled out for such a harsh prophecy?
Moab, despite being related to Israel through Lot, had a long and consistent history of antagonism, idolatry, and national pride that brought them into direct conflict with God's people and His righteous standards. Their offenses included hiring Balaam to curse Israel (Numbers 22:1-6), seducing Israelites into idolatry and immorality at Peor (Numbers 25:1-3), oppressing Israel during the Judges period (Judges 3:12-30), and exhibiting excessive pride and arrogance (as seen in Isaiah 16:6). God's judgment on Moab, therefore, was not arbitrary but a righteous and just response to their persistent rebellion, deep-seated idolatry, and sustained hostility towards His divine purposes and His chosen people. It also served to powerfully demonstrate God's universal sovereignty over all nations, proving that none are beyond His ultimate authority and judgment.
Christ-Centered Fulfillment
While Isaiah 15:1 describes a specific historical judgment against the ancient nation of Moab, its underlying theological principles find ultimate fulfillment and profound significance in the person and redemptive work of Jesus Christ. The "burden" of judgment pronounced upon Moab foreshadows the ultimate and decisive judgment that will be executed by Christ, who is appointed by God the Father as the righteous judge of all the living and the dead (Acts 10:42). The sudden, nocturnal destruction of Ar and Kir, bringing them to "silence," serves as a powerful type and shadow of the unexpected "Day of the Lord" when Christ will return in glory, not only to judge the nations according to their deeds (Matthew 25:31-33) but also to definitively silence all opposition to God's reign, including sin, death, and the powers of darkness (1 Corinthians 15:25-26). Furthermore, just as Moab's destruction was a direct consequence of their rebellion and idolatry, Christ's atoning sacrifice on the cross bore the full "burden" of God's righteous judgment against humanity's sin, offering a gracious way for all who believe to escape the ultimate silence of eternal separation from God (Romans 5:8-9). Thus, the judgment on Moab points forward to the Christ who is both the righteous Judge before whom every knee will ultimately bow and every tongue confess (Philippians 2:10-11) and the compassionate Savior who delivers from the "burden" of sin and its eternal consequences.