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Public-domain commentary
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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 4.) Esbon and Eleale will cry out. These are the names of cities in the province of Moab, of which Esbon was once the city of the Amorite king. Concerning this city, Jeremiah also said, 'Fire has come out of Esbon, and a flame from the midst of Seon.' The name Esbon means 'thought' and therefore, Jeremiah, alluding to the name, says against Esbon, 'they have devised evil.' (Jeremiah XLV.)
The voice of them was heard even to Jaza. The city of Jaza (also known as Jasa) lies close to the Dead Sea, where the border of the Moabite province is. This indicates that the wailing of the province will resound to the very ends of the land. Hence, Jeremiah also says: From the outcry of Heshbon, even to Eleale and Jaza, they have raised their voice (Jeremiah 48:34).
Therefore the Moabites will wail, every one will wail for himself; for the raisin cakes of Kir-hareseth you shall mourn, utterly stricken. But if, as Aquila wanted, they are understood to be exerting their shoulders, that suggests to us the feeling that everyone has bared their chests to mourn.
(Verse 3 and following) Over Nebo and over Medeba, Moab will wail; on every head there is baldness, every beard is shaved off. In its streets they are dressed in sackcloth; on its rooftops and in its squares everyone wails and goes down in weeping. Heshbon and Elealeh cry out; their voices are heard as far as Jahaz; therefore the armed men of Moab cry aloud; his soul trembles. My heart cries out for Moab; its bars are dragged away, to Luhith and to Heshbon they come, crying; on the way to Horonaim they raise a cry of destruction; the waters of Nimrim are a desolation; the grass is withered, the vegetation fails, the greenery is no more. According to the magnitude of their work and their visitation, they shall be led to the torrent of the willows; because a cry hath gone round the border of Moab unto Eglaim, the howling thereof unto Beer Elim. For the waters of Dimon have been filled with blood: for I will bring more upon Dimon, lions upon them that shall flee out of Moab, and upon the remnant of the land. Therefore, since every teaching contrary to the truth, which is born without the inspiration of God from human understanding in the darkness of error, has been laid waste by the night, and its arguments, which are understood as walls, have been destroyed by the words of Ecclesiastes; so that they fall into eternal silence, to such an extent that their entire faction turns to repentance and tears, over Nabo, that is, over prophecy and authority, that is, over their leaders, and over Medaba, where there are no fruitful trees, but barren thickets, in which beasts dwell, as it is written in the twenty-eighth psalm: And he will reveal the hidden things of the forest: there will be wailing and lamentation, and all the ornaments of eloquence will be taken away from their heads, so that they remain naked and deformed. And if anything seemed to have masculinity in a beard, when shaved by a Ecclesiastical man, it is considered effeminate and weak. In their crossroads, that is, the byways of errors, while each one fabricates according to his own will, he is equipped with the sack of penance, and over the roofs and tamed places, in which they first believed themselves to be lofty; and in the streets (because they do not enter by the narrow way, which leads to life, but by the broad way, which leads to death) there will be wailing. And they shall by no means ascend into pride, but descend into weeping. Then they shall understand all their vain thoughts, which are interpreted as Esbon, and the futile ascent of pride, which sounds like Eleale, so that the voice of their deeds may be heard, and the commandment they thought was from God, condemning themselves by their own confession. Therefore, the bars, that is, those who were strong in Moab and understood their error, shall howl, and they who had hopes will begin to have regrets when their soul howls to itself. Where the Prophet speaks with compassionate affection to those whose souls cried out to him, and says: My heart will cry out to Moab, that I may provoke them to repentance. But their beams and all the foundations, which seemed to have support in their heresies, will reach as far as Segor, that is, to the little one: and it will be shown that they are not strong, but fragile. And this Segor, that is, the small repentance, if it perseveres, will lead them to perfect salvation: which is signified by the three-year-old heifer, as we read in Genesis, where Abraham is commanded to offer a calf, a ram, and a three-year-old goat, a perfect sacrifice, that he may deservedly be the heir of the Lord (Genesis 15). And when they have repented, through tears of sorrow, that is, the tears of their cheeks, they will ascend to higher things. And through this as if through a hole and entrance of sorrow, they will raise the cry of contrition to the Lord, so that they may say: Sacrifice to God is a contrite spirit: a contrite and humble heart God will not despise (Ps. 50:19). And this will happen because the waters of Nemrim, that is, the teachings of heretics, which are compared to leopards and transgressors, will be deserted and brought to nothing. They are stubborn, whose variations and blemishes are not changed (Jeremiah XIII), and apostates, of whom we read in the Psalms, I have regarded all the sinners of the earth as transgressors (Psalm CXVIII, 119). Also, every plant and sprout, and everything that seemed green in their speech, withered. And they were visited by God according to the magnitude of their sins, so that those whom they had not felt through blessings, they would come to know through afflictions. Finally, they will be led to the valley or torrent of willows, so that no fruit remains in them. For they say that this is the nature of the seeds of these trees, that whoever drinks it in a cup will be barren. Hence the holy ones who, because of their sins, began to be in the confusion of this world, hang their organs in the willows of the Babylonian rivers (Ps. CXXXVI). The cry of the Moabites goes around all the borders, either calling for repentance or mourning for the error, so that they can offer through their wailing the calves of their lips and reach the spring of the Lord's rams, or the mighty ones, because Elim signifies both. But the waters of Dimon, which is interpreted as sufficient pain or sorrow, which had polluted many with its sprinkling, will be accused by deceived peoples of not being for their salvation, but for their bloodshed. Hence the prophetic speech promises that over flowing tears, which is interpreted as Dibon, they will accumulate not just one sorrow, but multiple additions of sorrow: so that after they have fully repented and fled from the Moabite lion, they may have God as their leader, whom the Septuagint called Ariel, which is interpreted as lion of God: I will refrain from discussing their translation in this place, because it disagrees with the Hebrew truth in many places, and from what we have interpreted, the sense of that can also be understood.
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Summary
Isaiah 15:4 powerfully depicts the widespread and agonizing despair gripping the land of Moab under divine judgment. From the prominent cities of Heshbon and Elealeh, cries of distress reverberate across the territory, reaching as far as Jahaz. This lament culminates in the desperate outcry of even the nation's armed soldiers, signifying a complete collapse of military might and national morale, where life itself becomes an unbearable burden due to overwhelming grief and existential dread.
Context
Literary Context
Isaiah 15:4 is an integral part of the "oracle concerning Moab" found in Isaiah 15 and Isaiah 16. This prophetic section details the swift and devastating judgment that will befall Moab, transforming its prosperous cities and fertile lands into scenes of widespread lamentation and desolation. The preceding verses (Isaiah 15:1-3) describe the initial shock and immediate effects of the catastrophe, with cities like Ar and Kir being laid waste and the people ascending to high places to weep. Verse 4 specifically highlights the geographical spread and intensity of this distress, indicating that the wailing originating from the prominent cities of Heshbon and Elealeh will be heard far and wide, reaching even to Jahaz. This immediate context emphasizes the totality and pervasiveness of the coming catastrophe, setting a tone of deep sorrow and national collapse that permeates the entire chapter, culminating in a plea for refuge and a final lament over Moab's pride.
Historical & Cultural Context
Moab was an ancient nation located east of the Dead Sea, sharing a complex and often adversarial relationship with Israel, despite their shared ancestry through Lot (Genesis 19:37). Historically, Moab was known for its pride, its worship of the national god Chemosh (as seen in the Moabite Stone), and its frequent conflicts with Israel, though periods of tribute and alliance also occurred. The cities mentioned—Heshbon, Elealeh, and Jahaz—were significant Moabite strongholds. Heshbon was a major administrative and military center, often contested, while Elealeh was a nearby city, and Jahaz, further south, was historically significant as a battleground where Sihon was defeated by Israel (Numbers 21:23). The prophecy likely points to an invasion by a powerful Mesopotamian empire, such as Assyria, which frequently served as instruments of divine judgment against nations in the ancient Near East during Isaiah's time. The cultural context suggests that such a widespread and public cry would signify not just military defeat but the complete unraveling of societal order, the profound despair associated with national humiliation, and the loss of identity and security.
Key Themes
This verse powerfully contributes to several overarching themes within the prophecy against Moab and the broader book of Isaiah. Firstly, it underscores the Widespread Lament and Despair that will engulf Moab, demonstrating that the judgment is not isolated but affects every segment of society, from common citizens to military personnel. The echoing cries from city to city symbolize a national catastrophe of immense proportions, a theme prevalent in prophecies of divine judgment against nations. Secondly, it highlights the Futility of Human Strength, as even the "armed soldiers of Moab," typically symbols of a nation's defense and might, are depicted as crying out in despair. This illustrates that no human power or military strength can withstand the inevitable consequences of divine judgment, a recurring motif in Isaiah's prophecies against various nations, such as those against Babylon (Isaiah 13) and Egypt (Isaiah 19). Finally, the phrase "his life shall be grievous unto him" conveys an Overwhelming Grievance, a state of utter hopelessness and misery where life itself becomes an unbearable burden, signifying a complete loss of joy, peace, and purpose, a profound existential suffering that is a hallmark of divine abandonment.
Exposition and Analysis
Key Word Analysis
This is a geographical proper noun, referring to a prominent city east of the Jordan River. Its mention at the forefront of the lament signifies its importance as a center of Moabite life and administration. The fact that Heshbon "shall cry" immediately establishes the widespread nature of the impending devastation, as a major city's distress would reverberate throughout the region.
This primitive root signifies a loud, often guttural shriek or cry, typically arising from deep anguish, distress, or danger. It is not merely a soft weeping but an urgent, public outcry, often an appeal for help or a lamentation that demands to be heard. Its use here emphasizes the intensity, public nature, and desperate urgency of Moab's suffering, indicating a profound and audible expression of national agony.
Derived from a root meaning "to pull off" or "to equip for fight," this term refers to those who are prepared or equipped for battle, the military elite. The depiction of "armed soldiers" crying out is profoundly significant. It subverts the expectation of military might, resilience, and stoicism, demonstrating that even the most prepared and formidable elements of Moabite society are utterly broken and overwhelmed by the impending disaster, unable to defend themselves or their nation. This highlights the complete collapse of human defenses against divine judgment.
This versatile Hebrew word encompasses a wide range of meanings, including a breathing creature, vitality, soul, self, or even appetite. In this context, "his life" refers to the very essence of existence, the individual's inner being, and vital spirit. The phrase "his life shall be grievous unto him" indicates that life itself, with all its experiences and sensations, becomes a source of profound bitterness and an unbearable burden, signifying a state of complete despair, existential suffering, and a loss of all joy or purpose in living.
Verse Breakdown
"And Heshbon shall cry, and Elealeh:"
This opening clause immediately establishes the widespread nature and intensity of the lament. Heshbon and Elealeh, two prominent Moabite cities in close proximity, are personified as crying out. This signifies that the distress is not confined to a single area but is a shared experience of profound anguish across significant population centers, indicating a national calamity. The "cry" is a public, audible expression of deep sorrow and fear, a collective wail of a people in agony.
"their voice shall be heard [even] unto Jahaz:"
This phrase emphasizes the extensive reach and pervasiveness of the lamentation. Jahaz, located further south from Heshbon and Elealeh, indicates that the sound of distress will travel a considerable distance, underscoring the inescapable nature of the impending judgment. It implies that no major part of Moab will be untouched by the sorrow, and the wailing will echo throughout the land, a testament to the totality of the devastation.
"therefore the armed soldiers of Moab shall cry out;"
This clause introduces a critical and shocking element: the despair of Moab's military. The "armed soldiers" represent the nation's strength, defense, and hope for resistance. Their "crying out" (from a different Hebrew root, rûwaʻ, meaning to shout for alarm or joy, but here clearly for alarm and distress) signifies the complete collapse of their morale, their inability to fight, and their utter helplessness in the face of the overwhelming catastrophe. This highlights the futility of human might and military prowess against the sovereign will of God.
"his life shall be grievous unto him."
This concluding clause powerfully encapsulates the depth of despair and existential suffering. The suffering is so intense and pervasive that existence itself becomes a heavy, bitter burden. Life, which should be cherished and pursued, is now a source of profound misery, indicating a state of utter hopelessness where the will to live is eroded by overwhelming grief, hardship, and the complete loss of purpose or joy. It speaks to a spiritual and emotional death even while physically alive.
Literary Devices
Isaiah 15:4 employs several potent literary devices to convey the depth of Moab's impending suffering. Personification is prominently used as cities like Heshbon and Elealeh are depicted as "crying" and having a "voice." This gives human attributes to inanimate places, emphasizing the widespread and palpable grief that permeates the very fabric of the land and its urban centers. The prophet uses Hyperbole to magnify the extent of the distress, suggesting that the cries from Heshbon and Elealeh are so loud and pervasive that they reach all the way to Jahaz, a considerable distance. This exaggeration underscores the totality and inescapability of the judgment, implying that no corner of Moab will be spared from the wailing. Furthermore, there is a stark Irony in the "armed soldiers of Moab" crying out. Soldiers are typically symbols of strength, courage, and defense, yet here they are reduced to expressions of despair and helplessness, highlighting the absolute futility of human power and military might against the sovereign will of God. The verse also utilizes a form of Parallelism with the repetition of "shall cry" and "shall cry out," reinforcing the pervasive theme of lamentation and intensifying the emotional impact, creating a sense of a nation unified in its agony.
Theological and Thematic Connections
Isaiah 15:4 serves as a stark reminder of God's sovereign control over all nations and the inevitable consequences of national pride, idolatry, and opposition to His purposes. The profound despair depicted in Moab illustrates that no human strength, military might, or geographical advantage can withstand divine judgment. It underscores the principle that God holds nations accountable for their actions, and persistent rebellion against His moral order ultimately leads to profound suffering and the collapse of earthly security. The widespread lamentation highlights the universality of this judgment, affecting all strata of society, from the common citizen to the armed defender, demonstrating that the wages of sin are far-reaching and deeply impactful. This ancient prophecy, while specific to Moab, resonates with timeless theological truths about divine justice, the fragility of human endeavors, and the ultimate futility of placing trust in anything other than the Almighty. It reminds us that true security and lasting peace are found only in submission to God's sovereign will, not in human power or self-sufficiency.
Reflection and Application
Isaiah 15:4, though a prophecy of ancient judgment, holds profound relevance for contemporary reflection and application. It serves as a powerful reminder that human pride, self-sufficiency, and rebellion against divine truth inevitably lead to lamentation and despair. In a world that often trusts in military might, economic power, technological advancement, or political ideologies as ultimate sources of security, this verse humbly reminds us that true security and lasting peace are found only in submission to God's sovereign will. When we, individually or as societies, turn away from God's righteous standards and embrace idolatry or self-reliance, we invite a "grievous" existence, where life loses its joy, purpose, and meaning, becoming a burden rather than a blessing. This passage calls us to examine our own hearts and societies: Are we building on foundations of fleeting human strength and wisdom, or are we seeking righteousness and humility before God? It challenges us to recognize the ultimate futility of resisting God and to instead embrace the hope, peace, and true life that come from acknowledging His sovereignty, seeking His mercy, and walking in His ways.
Questions for Reflection
FAQ
Why are Heshbon, Elealeh, and Jahaz specifically mentioned in this prophecy?
These cities were significant Moabite strongholds and strategic locations, and their specific mention underscores the comprehensive and widespread nature of the judgment. Heshbon was a major administrative and military center, often contested between Moab, Israel, and other regional powers. Elealeh was very close to Heshbon, forming a key urban cluster, and their combined "cry" would signify the collapse of a vital heartland. Jahaz, located further south, was historically significant as the site of battles (e.g., Numbers 21:23), and its inclusion emphasizes the extensive reach of the distress across the entire Moabite territory. By naming these specific cities, the prophet makes the prophecy more concrete and impactful for its original audience, illustrating that the devastation would engulf the entire nation, leaving no major area untouched by the impending catastrophe.
What does "his life shall be grievous unto him" truly mean in this context?
This phrase powerfully conveys a state of utter hopelessness, profound misery, and existential despair. The Hebrew word for "grievous" (yâraʻ) in this specific context (Isaiah 15:4) means to be broken up with violent action, leading to fear or bitterness. It signifies that the suffering is so intense and pervasive that life itself, the very act of existing, becomes an unbearable burden. It's not merely physical pain or material loss, but a deep spiritual and emotional anguish where joy, peace, and purpose are completely absent. The Moabites would be so overwhelmed by their circumstances that they would find no solace or meaning in their continued existence, preferring perhaps non-existence to the bitter reality of their judgment. It highlights the ultimate consequence of being separated from God's favor and under His judgment, where even the most fundamental aspect of being—life itself—becomes a source of torment.
Christ-Centered Fulfillment
While Isaiah 15:4 vividly portrays the despair and judgment upon Moab, its ultimate fulfillment and deeper theological resonance point profoundly to the person and work of Jesus Christ. The cries of anguish from Heshbon and Elealeh, and the grievous life of the Moabite soldiers, represent the universal human condition under the crushing weight of sin and divine judgment. All humanity, apart from Christ, is subject to a "grievous" existence, burdened by sin, death, and the fear of condemnation, a state of spiritual alienation from God. However, the New Testament reveals that God, in His boundless mercy, did not leave humanity in this state of despair. Jesus Christ, the Lamb of God who takes away the sin of the world, bore the full weight of this judgment on the cross, experiencing a suffering far more profound than any earthly lament. His cry of dereliction, "My God, my God, why have you forsaken me?" (Matthew 27:46), encompassed the ultimate "grievous" life, enduring the separation from God that humanity deserved. Through His atoning sacrifice, those who believe are delivered from the condemnation that leads to a grievous life (Romans 8:1) and are offered abundant and eternal life (John 10:10). The temporal and earthly judgment on Moab foreshadows the eternal judgment from which Christ rescues His people, ushering them into an unshakable kingdom where every tear will be wiped away and there will be no more crying or pain (Revelation 21:4).