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Commentary on Isaiah 16 verses 1–5
God has made it to appear that he delights not in the ruin of sinners by telling them what they may do to prevent the ruin; so he does here to Moab.
I. He advises them to be just to the house of David, and to pay the tribute they had formerly covenanted to pay to the kings of his line (Isa 16:1): Send you the lamb to the ruler of the land. David made the Moabites tributaries to him, Sa2 8:2. They became his servants, and brought gifts. Afterwards they paid their tribute to the kings of Israel (Kg2 3:4), and paid it in lambs. Now the prophet requires them to pay it to Hezekiah. Let it be raised and levied from all parts of the country, from Selah, a frontier city of Moab on the one side, to the wilderness, a boundary of the kingdom on the other side: and let it be sent, where it should be sent, to the mount of the daughter of Zion, the city of David. Some take it as an advice to send a lamb for a sacrifice to God, the ruler of the earth (so it may be read), the Lord of the whole earth, ruler of all lands, the land of Moab as well as the land of Israel, "Send it to the temple built on Mount Zion." And some think it is in this sense spoken ironically, upbraiding the Moabites with their folly in delaying to repent and make their peace with God. "Now you would be glad to send a lamb to Mount Zion, to make the God of Israel your friend; but it is too late: the decree has gone forth, the consumption is determined, and the daughters of Moab shall be cast out as a wandering bird," Isa 16:2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar when he was reading him his doom, Dan 4:27. Break off thy sins by righteousness, if it may be a lengthening of thy tranquillity. And it is applicable to the great gospel duty of submission to Christ, as the ruler of the land, and our ruler: "Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great ruler, come in the name of the Lamb, the Lamb of God. For else it shall be" (so we may read it) "that, as a wandering bird cast out of the nest, so shall the daughters of Moab be. If you will not pay your quit-rent, your just tribute to the king of Judah, you shall be turned out of your houses: The daughters of Moab (the country villages, or the women of your country) shall flutter about the fords of Arnon, attempting that way to make their escape to some other land, like a wandering bird thrown out of the nest half-fledged." Those that will not submit to Christ, nor be gathered under the shadow of his wings, shall be as a bird that wanders from her nest, that shall either be snatched up by the next bird of prey or shall wander endlessly in continual frights. Those that will not yield to the fear of God shall be made to yield to the fear of every thing else.
II. He advises them to be kind to the seed of Israel (Isa 16:3): "Take counsel, call a convention, and consult among yourselves what is fit to be done in the present critical juncture; and you will find it your best way to execute judgment, to reverse all the unrighteous decrees you have made, by which you have put hardships upon the people of God, and, in token of your repentance for them, study now how to oblige them, and this shall be accepted of God more than all burnt-offering and sacrifice."
1.The prophet foresaw some storm coming upon the people of God, perhaps the good people of the ten tribes, or of the two and a half on the other side Jordan, whose country joined to that of Moab, and who, by the merciful providence of God, escaped the fury of the Assyrian army, had their lives given them for a prey, and were reserved for better times, but were put to the utmost extremity to shift for their own safety. The danger and trouble they were in were like the scorching heat at noon; the face of the spoiler was very fierce upon them and the oppressor and extortioner were ready to swallow them up after stripping them of what they had.
2.He bespeaks a shelter for them in the land of Moab, when their own land was made too hot for them. This judgment they must execute; thus wisely must they do for themselves, and thus kindly must they deal with the people of God. If they would themselves continue in their habitations, let them now open their doors to the distressed dispersed members of God's church, and be to them like a cool shade to those that bear the burden and heat of the day. Let them not discover those that absconded among them, nor deliver them up to the pursuers that made search for them: "Betray not him that wandereth, nor deliver him up" (as the Edomites did, Oba 1:13, Oba 1:14), "but hide the outcasts." This was that good work by which Rahab's faith was justified, and proved to be sincere, Heb 11:31. "Nay, do not only hide them for a time, but, if there be occasion, let them be naturalized: Let my outcasts dwell with thee, Moab (Isa 16:4); find a lodging for them and be thou a covert to them. Let them be taken under the protection of the government, though they are but poor, and likely to be a charge to thee." Note, (1.) It is often the lot even of those who are Israelites indeed to be outcasts, driven out of house and harbour by persecution or war, Heb 11:37. (2.) God owns them when men reject and disown them. They are outcasts, but they are my outcasts. The Lord knows those that are his wherever he finds them, even where no one else knows them. (3.) God will find a rest and shelter for his outcasts; for, though they are persecuted, they are not forsaken. He will himself be their dwelling-place if they have no other, and in him they shall be at home. (4.) God can, when he pleases, raise up friends for his people even among Moabites, when they can find none in all the land of Israel that can and dare shelter them. The earth often helps the woman, Rev 12:16. (5.) Those that expect to find favour when they are in trouble themselves must show favour to those that are in trouble; and what service is done to God's outcasts shall no doubt be recompensed one way or other.
3.He assures them of the mercy God had in store for his people. (1.) That they should not long need their kindness, or be troublesome to them: For the extortioner is almost at an end already, and the spoiler ceases. God's people shall not be long outcasts; they shall have tribulation ten days (Rev 2:10), and that is all. The spoiler would never cease spoiling if he might have his will; but God has him in a chain. Hitherto he shall go, but no further. (2.) That they should, ere long, be in a capacity to return their kindness (Isa 16:5): "Though the throne of the ten tribes be sunk and overturned, yet the throne of David shall be established in mercy, by the mercy they receive from God and the mercy they show to others; and by the same methods may your throne be established if you please." It would engage great men to be kind to the people of God if they would but observe, as they easily might, how often such conduct brings the blessing of God upon kingdoms and families. "Make Hezekiah your friend, for you will find it your interest to do so upon the account both of the grace of God in him and the presence of God with him. He shall sit upon the throne in truth, and then he does indeed sit in honour and sit firmly. Then he shall sit judging, and will then be a protector to those that have been a shelter to the people of God." And see in him the character of a good magistrate. [1.] He shall seek judgment; that is, he shall seek occasions of doing right to those that are wronged, and shall punish the injurious even before they are complained of: or he shall diligently search into every cause brought before him, that he may find where the right lies. [2.] He shall hasten righteousness, and not delay to do justice, nor keep those long waiting that make application to him for the redress of their grievances. Though he seeks judgment, and deliberates upon it, yet he does not, under pretence of deliberation, stay the progress of the streams of justice. Let the Moabites take example by this, and then assure themselves that their state shall be established.
(Chapter 16, Verse 1) Send forth the Lamb, the ruler of the earth, from the desert rock to the mountain of the daughter of Zion. This, we interpret, is not history, but prophecy. However, every prophecy is wrapped in riddles and, with interrupted sentences, while speaking of one thing, goes on to another: lest if it preserves the order of Scripture, it be not a prophecy, but a narrative. And the meaning is: O Moab, over whom the lion will rage, and from whom not even remnants will be able to be saved, take solace in this: The Immaculate Lamb will come forth from you, who will take away the sins of the world, who will rule over the whole earth. From the rock of the desert, that is, from Ruth, who, widowed by the death of her husband, bore Obed and from Obed, Jesse, and from Jesse, David, and from David, Christ. But by the mountain of the daughters of Zion, we shall interpret either the city itself, Jerusalem, or according to the sacred understanding, the Church, which is established on the summit of virtues.
(Chapter XVI—Verse 1) Send forth the lamb, the ruler of the earth, from the rock of the desert, to the mountain of the daughter of Zion. And it shall be like a flying bird, and the chicks flying from the nest. So shall the daughters of Moab be in the crossing of the Arnon. Plan a counsel, gather a counsel, place your shadow like the night at midday. Hide the fugitives, and do not betray the wanderers. My outcasts shall dwell with you, Moab shall be their shelter from the face of the devastator. For the dust is ended, the wretched one is consumed, the one who trampled the earth has ceased. And a throne will be established in mercy: and he will sit upon it in truth in the tabernacle of David: judging and seeking judgment; and quickly rendering what is just. This is what we have interpreted from the Hebrew: send forth the lamb, the ruler of the earth, it can be read as follows: send forth the lamb to the ruler of the earth, in which case the lamb himself is not the ruler of the earth, as we have interpreted according to the history, but the lamb is to be sacrificed to the ruler of the earth. Therefore, this lamb, who either is the ruler of the earth or is sacrificed to the ruler of the earth, is from the nation of the Moabites, and from those who fled from Moab, and deserve to have the Prince be a lion. But Ruth, from whom Christ is born (Matt. 1:5), signifies the rock of the desert, because according to God's command, the Moabites and Ammonites do not enter the Church of God until the tenth generation, and not forever (Deut. 1). But whoever flees from the desert of Moab, so that we may return from prophecy to anagoge, and having disregarded falsehood, stands on the mountain of truth, will be like a flying bird; and like young birds flying from the nest, lest they be devoured by Moabite serpents. Thus, he says, all the daughters, that is, the Moabite souls, will be in the crossing of the Arnon, which is interpreted as their enlightenment: when they have abandoned errors and transcended to the knowledge of truth. Therefore, it is said to Moab itself, or to one who has escaped from Moab: Do nothing without counsel (Prov. XIII): Do not be carried about by every wind of doctrine, but follow him who is the great counselor Angel (Ephes. IV): And gather a council, so that out of the wanderers and strays you may make the Church of God. But your shadow and tent, in which you used to believe you found rest, which was of the night and darkness, put in the midday, that is, in the brightest light, in which you should hide those who flee from error, and not reveal the wanderers anymore. O Moab, my fugitive ones, who abandoned me, who had left the Church, and rejecting the teaching of the Holy Spirit, followed their own understanding; or those who had dwelt among you, when the devouring devil began to persecute them, you offer them refuge turned toward the fear of the Lord with your whole heart: and know that after the coming of the Lamb, who arose from the rock of the desert, the ruler of the whole earth; and He came to the mountain of the daughter of Zion, all the power of the devil, which is compared to dust, will come to an end. And the wretched one who made many wretched has been consumed, and the one who trampled on all the earth has fallen, those who became worldly. But with him consumed and reduced to nothingness, and completely depleted, a throne and eternal kingdom will be prepared. First in mercy (for we are all under sin: and we need the grace of God); and he will sit in the tabernacle of David, which had fallen and was raised up, who will judge after mercy, and seek justice, and render to each according to their works. Let us consider at the beginning either the burden or the discourse of Moab, in which it is said: 'In the night Ar Moab is laid waste' and so on until this place; and we will see how, by gradual steps and in order of repentance, the Moabites become Israelites: and they will flee like birds and fly like fledglings from the nest, to go beyond the Arnon and dwell on the mountain of the daughter of Zion: and with every power of the devil or Antichrist crushed, Christ will reign in them, and may He establish His throne for those who are saved by mercy and justice. For the Father does not judge anyone, but He has given all judgment to the Son (John 5).
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SUMMARY
Isaiah 16:1 issues a profound and urgent appeal to the nation of Moab, facing imminent desolation, to send a symbolic tribute of lambs to the Davidic king in Jerusalem. This verse, embedded within a larger prophetic oracle detailing Moab's downfall, transitions from lament to a direct imperative, urging Moab to seek refuge and protection from the "ruler of the land" on "Mount Zion." It powerfully illustrates the dramatic reversal of fortunes for a once-proud nation, now compelled to humble itself and turn to Judah, the seat of God's covenant people, for succor amidst their overwhelming distress.
CONTEXT
Literary Context: Isaiah 16:1 immediately follows the vivid and sorrowful "burden of Moab" in Isaiah 15, which graphically portrays the widespread devastation, wailing, and desperate flight of Moabite cities and their inhabitants. The preceding chapter paints a picture of utter desolation, with Moab's pride shattered and its land laid waste by an unnamed aggressor, likely Assyria. Isaiah 16:1 thus serves as a stark and pivotal contrast, shifting abruptly from a description of judgment to an imperative or plea, thereby presenting a potential, albeit difficult, path to refuge or at least a mitigation of suffering. This abrupt shift from lament to a direct command or entreaty signals a moment of decision, suggesting that even in the throes of divine judgment, an opportunity for submission and seeking help from an unexpected quarter might exist. The subsequent verses in Isaiah 16 continue this thematic tension, describing Moab's deep-seated pride as the root of its downfall, which makes the act of sending tribute a profound and necessary act of humility.
Historical & Cultural Context: The prophecies concerning Moab in Isaiah 15-16 are generally understood to be situated against the turbulent backdrop of Assyrian imperial expansion in the 8th century BCE. Assyria, a formidable regional power, routinely invaded and subjugated smaller nations like Moab, demanding heavy tribute and often enforcing mass deportations. Moab, strategically located east of the Dead Sea, maintained a long and frequently contentious relationship with Israel and Judah, characterized by periods of both conflict and subjugation (ee.g., 2 Kings 3:4-5). In this desperate scenario, with their own defenses crumbling, the Moabites are urged to turn to Judah, whose capital, Jerusalem, was perceived as a more secure sanctuary. This perception was likely due to its elevated geographical position, strong fortifications, and, more significantly, the presence of the Davidic king and the Lord's Temple. The act of sending "the lamb" was a well-established practice in the ancient Near East, signifying tribute, an act of submission, and a formal request for protection or vassalage from a more powerful sovereign.
Key Themes: This verse contributes significantly to several overarching themes pervasive within the book of Isaiah and the broader prophetic literature. Firstly, it powerfully highlights the Sovereignty of God over all nations, even those historically hostile to Israel. Moab's impending judgment is portrayed as an integral part of God's divine plan, yet remarkably, an avenue for seeking mercy is presented, underscoring God's ultimate control. Secondly, it underscores the profound theme of Refuge and Deliverance, positing Jerusalem, the "mount of the daughter of Zion," as the singular place where true security can be found, not in human strength, military might, or political alliances. This implicitly points to the Lord as the ultimate and only reliable source of protection and salvation. Thirdly, the imperative command to "send ye the lamb" profoundly symbolizes Humility and Submission. For a nation as proud as Moab, this act of sending tribute to a former adversary represents a profound and necessary humbling, a prerequisite step before any hope of relief or divine favor can be extended. This echoes the broader biblical principle that God opposes the proud but extends grace to the humble, a timeless theme powerfully articulated in passages like Proverbs 3:34 and James 4:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 16:1 is rich with powerful literary devices that enhance its message. Symbolism is central, with "the lamb" representing not merely a physical animal but a profound act of tribute, submission, and a desperate plea for protection, signifying Moab's utterly humbled and vulnerable state. "Sela" powerfully symbolizes Moab's former strength, pride, and fortifications, now rendered utterly insufficient in the face of impending judgment, while "the mount of the daughter of Zion" symbolizes the ultimate refuge, the seat of divine authority, and the source of true protection. The phrase "daughter of Zion" itself is a striking example of Personification and Metonymy, where Jerusalem and its inhabitants are personified as a "daughter," evoking a deep sense of collective identity, vulnerability, and spiritual significance. The entire verse functions as a powerful Imperative or a desperate Plea, dramatically shifting the tone from the lament of the previous chapter to a direct, urgent call to action, underscoring the gravity of the situation and the desperate hope for intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 16:1 offers a profound theological insight into God's sovereign dealings with all nations, even those outside His direct covenant. It demonstrates that divine judgment, while inevitable for unrepentant pride and rebellion, can also paradoxically present an opportunity for humility, repentance, and a turning towards the true source of refuge. The command for Moab to send tribute to Zion underscores the enduring theological principle that ultimate authority, security, and salvation reside with God and His chosen instruments, whether the Davidic king or, ultimately, the Messiah. It suggests that even historical enemies, when faced with overwhelming and inescapable circumstances, may be divinely led to acknowledge a higher power and seek help from an unexpected quarter. This act of seeking refuge in Zion, though compelled by distress, mirrors the universal human need for a secure haven, pointing beyond earthly kings and fortresses to the divine King who alone offers ultimate and eternal shelter.
REFLECTION AND APPLICATION
This ancient plea from Moab resonates deeply with the perennial human condition, serving as a powerful reminder that pride often precedes a devastating fall, and that true, lasting refuge is found not in self-reliance, earthly strongholds, or fleeting alliances, but in humble submission to a higher, divine power. When our own resources are utterly exhausted, and our proud defenses crumble under the relentless weight of life's trials, the crushing consequences of our choices, or the overwhelming pressures of external forces, Isaiah 16:1 compels us to profoundly consider where we instinctively turn for help. It challenges us to lay down our stubbornness, our self-sufficiency, and our pride, symbolized by the "lamb" of tribute, and to earnestly seek the "ruler of the land" – the one who truly holds ultimate dominion and offers genuine, unfailing protection. For believers, this means turning wholeheartedly to God, who is our ultimate refuge and strength, especially when the "wilderness" of our circumstances seems overwhelming and desolate. It is a profound call to humble ourselves under the mighty hand of God, trusting in His sovereign timing and His unfailing promise that in due course, He will lift us up.
Questions for Reflection
FAQ
Why is Moab asked to send a lamb as tribute?
Answer: Sending a lamb (or ram) was a common and significant practice in the ancient Near East to signify tribute, an act of submission, and a desperate plea for protection or favor from a more powerful ruler. For Moab, a nation facing imminent and widespread destruction, this act was a desperate measure, acknowledging their weakened state and seeking the protection of the Judean king in Jerusalem. It symbolized a profound and necessary humbling for a nation historically known for its immense pride and defiance, as vividly described later in Isaiah 16:6.
What is the significance of "Sela to the wilderness" as the origin of the plea?
Answer: "Sela" was a prominent and formidable rock-city, likely Petra or a similar heavily fortified location, suggesting a place of considerable strength and refuge within Moabite or Edomite territory. The phrase "from Sela to the wilderness" indicates the vast, desolate, and challenging region from which this desperate plea originates, emphasizing the widespread distress and the arduous journey required to convey the tribute and message. It powerfully highlights the extent of Moab's desperation, as even their strongest fortresses and natural defenses could not protect them from the impending judgment, forcing them to seek help from afar.
What does "the mount of the daughter of Zion" represent in this context?
Answer: "The mount of the daughter of Zion" is a poetic, reverent, and deeply significant term for Jerusalem, specifically referring to Mount Zion, where the Temple and the royal palace were located. It represents the spiritual, political, and covenantal heart of Judah, the dwelling place of God's presence, and the seat of the Davidic king. In this context, it signifies the ultimate destination for refuge and authority. It is the place where God's covenant people reside, and where, despite past hostilities, Moab is urgently urged to seek help, implicitly conveying that true security and salvation are found under God's appointed rule and within His divine protection.
CHRIST-CENTERED FULFILLMENT
Isaiah 16:1, with its urgent and poignant plea to send the lamb to the ruler on Mount Zion for refuge, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "lamb" of tribute, a desperate offering for temporal salvation, foreshadows the ultimate Lamb of God who takes away the sin of the world, whose perfect and singular sacrificial offering provides the true, eternal means of reconciliation with God and ultimate protection from divine judgment. The "ruler of the land" to whom Moab is directed points forward to Jesus, the King of Kings and Lord of Lords, the rightful and eternal heir to the Davidic throne, who possesses all authority in heaven and on earth (Matthew 28:18). Furthermore, "the mount of the daughter of Zion" – Jerusalem, the earthly place of refuge – is ultimately fulfilled in the spiritual reality of the heavenly Jerusalem and the New Creation, where Christ reigns supreme in perfect righteousness and peace. All who humble themselves, acknowledging their spiritual destitution and turning to Christ in faith, find in Him the ultimate and unshakeable refuge from the wrath to come (Romans 5:9). He is the true sanctuary, the secure and eternal haven where all nations, regardless of their past enmity or pride, can find salvation, forgiveness, and eternal life, not by sending a mere lamb, but by embracing the Lamb who was slain for them and who lives forevermore (Revelation 5:9-10).