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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 16:6–14. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. The sins with which Moab is charged, Isa 16:6. The prophet seems to check himself for going about to give good counsel to the Moabites, concluding they would not take the advice he gave them. He told them their duty (whether they would hear or whether they would forbear), but despairs of working any good upon them; he would have healed them, but they would not be healed. Those that will not be counselled cannot be helped. Their sins were, 1. Pride. This is most insisted upon; for perhaps there are more precious souls ruined by pride than by any one lust whatsoever. The Moabites were notorious for this: "We have heard in both ears of the pride of Moab; it is what all their neighbours cry out shame upon them for. He is very proud; the body of the nation is so, forgetting the baseness of their origin and the brand of infamy fastened upon them by that law of God which forbade a Moabite to enter into the congregation of the Lord for ever, Deu 23:3. We have heard of his haughtiness and his pride. It is not the rash and rigid censure of one of two concerning them, but it is the character which all that know them will give of them. They are a proud people, and therefore they will not take good counsel when it is given them. They think themselves too wise to be advised; therefore they will not take example by Hezekiah to do justly and love mercy. They scorn to make him their pattern, for they think themselves able to teach him. They are proud, and therefore will not be subject to God himself nor regard the warnings he gives them. The wicked, in the pride of his countenance, will not seek after God. They are proud, and therefore will not entertain and protect God's outcasts; they scorn to have any thing to do with them." But this is not all: - 2. "We have heard of his wrath too (for those that are very proud are commonly very passionate), particularly his wrath against the people of God, whom therefore he will rather persecute than protect. 3. It is with his lies that he gains the gratifications of his pride and his passion; but his lies shall not be so; he shall not compass his proud and angry projects as he hoped he should." Some read it, His haughtiness, his pride, and his wrath, are greater than his strength. "We know that, if we lay at his mercy, we should find no mercy with him, but he has not power equal to his malice. His pride draws down ruin upon him; for it is the preface to destruction, and he has not strength to ward it off."
II.The sorrows with which Moab is threatened (Isa 16:7):
Therefore shall Moab howl for Moab. All the inhabitants shall bitterly lament the ruin of their country. They shall complain one to another: Every one shall howl in despair, and not one shall either see any cause or have any heart to encourage his friend. Observe,
1.The causes of this sorrow.
(1.)The destruction of their cities: For the foundations of Kir-haraseth shall you mourn. That great and strong city, which had held out against a mighty force (Kg2 3:25), should now be levelled with the ground, either burnt or broken down, and its foundations stricken, bruised and broken (so the word signifies); they shall howl when they see their splendid cities turned into ruinous heaps.
(2.)The desolation of their country. Moab was famous for its fields and vineyards; but those shall all be laid waste by the invading army, Isa 16:8, Isa 16:10. See,
[1.]What a fruitful pleasant country they had, as the garden of the Lord, Gen 13:10. It was planted with choice and noble vines, with principal plants, which reached even to Jazer, a city in the tribe of Gad. The luxuriant branches of their vines wandered, and wound themselves along the ranges on which they were spread, even through the wilderness of Moab. There were vineyards there. Nay, they were stretched out, and went even to the sea, the Dead Sea: the best grapes grew in their hedge-rows.
[2.]How merry and pleasant they had been in it. Many a time they had shouted for their summer fruits, and for their harvest, as the country people sometimes do with us when they have cut down all their corn. They had had joy and gladness in their fields and vineyards, singing and shouting at the treading of their grapes. Nothing is said of their praising God for their abundance, and giving him the glory of it. If they had made it the matter of their thanksgiving, they might still have had it the food and fuel of their lusts; see therefore,
[3.]How they should be stripped of all. "The fields shall languish, all the fruits of them being carried away or trodden down; they cannot now enrich their owners as they have done, and therefore they languish. The soldiers, called here the lords of the heathen, shall break down all the plants, though they were principal plants, the choicest that could be got. Now the shouting for the enjoyment of the summer fruits has fallen, and is turned into howling for the loss of them. The joy of harvest has ceased; there is no more singing, no more shouting, for the treading out of wine. They have not what they have had to rejoice in, nor have they a disposition to rejoice; the ruin of their country has marred their mirth." Note, First, God can easily change the note of those that are most addicted to mirth and pleasure, can soon turn their laughter into mourning and their joy into heaviness. Secondly, Joy in God is, upon this account, far better than the joy of harvest, that it is what we cannot be robbed of, Psa 4:6, Psa 4:7. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos 2:11, Hos 2:12. But a gracious soul can rejoice in the Lord as the God of its salvation even when the fig-tree does not blossom and there is no fruit in the vine, Hab 3:17, Hab 3:18. In God therefore let us always rejoice with a holy triumph, and in other things let us always rejoice with a holy trembling, rejoice as though we rejoiced not.
2.The concurrence of the prophet with them in this sorrow: "I will with weeping bewail Jazer, and the vine of Sibmah, and look with a compassionate concern upon the desolations of such a pleasant country. I will water thee with my tears, O Heshbon! and mingle them with thy tears;" nay (Isa 16:11), it appears to be an inward grief: My bowels shall sound like a harp for Moab; it should make such an impression upon him that he should feel an inward trembling, like that of the strings of a harp when it is played upon. It well becomes God's prophets to acquaint themselves with grief; the great prophet did so. The afflictions of the world, as well as those of the church, should be afflictions to us. See Isa 15:5.
III.In the close of the chapter we have,
1.The insufficiency of the gods of Moab, the false gods, to help them, Isa 16:12. "Moab shall be soon weary of the high place. He shall spend his spirits and strength in vain in praying to his idols; they cannot help him, and he shall be convinced that they cannot." It is seen that it is to no purpose to expect any relief from the high places on earth; it must come from above the hills. Men are generally so stupid that they will not believe, till they are made to see, the vanity of idols and of all creature-confidences, nor will come off from them till they are made weary of them. But, when he is weary of his high places, he will not go, as he should, to God's sanctuary, but to his sanctuary, to the temple of Chemosh, the principal idol of Moab (so it is generally understood); and he shall pray there to as little purpose, and as little to his own case and satisfaction, as he did in his high places; for, whatever honours idolaters give to their idols, they do not thereby make them at all the better able to help them. Whether they are the dii majorum gentium - gods of the higher order, or minorum - of the lower order, they are alike the creatures of men's fancy and the work of men's hands. Perhaps it may be meant of their coming to God's sanctuary. When they found they could have no succours from their own high places some of them would come to the temple of God at Jerusalem, to pray there, but in vain; he will justly send them back to the gods whom they have served, Jdg 10:14.
2.The sufficiency of the God of Israel, the only true God, to make good what he had spoken against them.
(1.)The thing itself was long since determined (Isa 16:13): This is the word, this is the thing, that the Lord has spoken concerning Moab, since the time that he began to be so proud, and insolent, and abusive to God's people. The country was long ago doomed to ruin; this was enough to give an assurance of it that it is the word which the Lord has spoken; and, as he will never unsay what he has spoken, so all the power of hell and earth cannot gainsay it, or obstruct the execution of it.
(2.)Now it was made known when it should be done. The time was before fixed in the counsel of God, but now it was revealed: The Lord has spoken that it shall be within three years, Isa 16:14. It is not for us to know, or covet to know, the times and the seasons, any further than God has thought fit to make them known, and so far we may and must take notice of them. See how God makes known his mind by degrees; the light of divine revelation shone more and more, and so does the light of divine grace in the heart. Observe,
[1.]The sentence passed upon Moab: The glory of Moab shall be contemned, that is, it shall be contemptible, when all those things they have gloried in shall come to nothing. Such is the glory of this world, so fading and uncertain, admired awhile, but soon slighted. Let that therefore which will soon be contemptible in the eyes of others be always contemptible in our eyes in comparison with the far more exceeding weight of glory. It was the glory of Moab that their country was very populous and their forces were courageous; but where is her glory when all that great multitude is in a manner swept away, some by one judgment and some by another, and the little remnant that is left shall be very small and feeble, not able to bear up under their own griefs, much less to make head against their enemies' insults? Let not therefore the strong glory in their strength nor the many in their numbers.
[2.]The time fixed for the execution of this sentence: Within three years, as the years of a hireling, that is, at the three years' end exactly, for a servant that is hired for a certain term keeps account to a day. Let Moab know that her ruin is very near, and prepare accordingly. Fair warning is given, and with it space to repent, which if they had improved, as Nineveh did, we have reason to think the judgments threatened would have been prevented.
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 10) And joy and gladness shall be taken away from Carmel. It is the language of the Scriptures that always compares Mount Carmel, which overlooks Ptolemais and contains abundant forests, where Elijah prayed, to fertility and abundance, and thus signifies that all joy and fertility shall be taken away from once prosperous cities.
And in the vineyards there will be no rejoicing or jubilation. It is understood that the previous grape harvester, that is, the colonist of the Moabite province, will not be there. Finally, he immediately added:
Wine will not be pressed in the winepress by the one who was accustomed to tread it: I have taken away the voice of the treaders. The joyful grape harvester will by no means sing a song of celebration in the vineyard, but everywhere there will be the devastation of the enemy, and the cry of the victorious will arise.
(Verses 9, 10.) The scourges of the Lord have fallen upon the nations: they have reached even to Jazer. They have wandered in the desert: their branches have been left behind: they have crossed the sea. Therefore, I will weep over the vineyard of Sabama with weeping: I will drench you with my tears, O Heshbon and Eleale: for on your harvest and on your crop the voice of the treaders has fallen. Joy and gladness will be taken away from Carmel: there will be no rejoicing or jubilation in the vineyards: the one who used to tread the wine in the winepress will not tread it anymore: I have taken away the sound of the treaders. The suburban areas of Esebon, which we mentioned earlier, are deserted, and the vineyard of Sabama, which can be interpreted not only as a lofty elevation but also as some kind of conversion, because it seems that in the region of Moab, it wants to be partially converted to the service of the Lord. Therefore, the Apostles and apostolic men, servants of the Lord of nations, completely cut off the scourges and offshoots of this vine of Sabama, so that no other heresies would arise from other heresies, and a boundless multitude of the erring would not be made. And not only did the branches of Sabama fall, but they reached as far as Jazer, which is interpreted as their strength: that is, to the most powerful teachings of the heretics, and constructed with dialectic art, in which the strength of their error seemed to reside; and to such an extent was their sword brandished, that in the end they wandered in the wilderness and had no one to kill. And although those lashes were cut off, nevertheless, due to the fault of the rotten root, some branches remained. But the lords of the nations have passed over the sea, that is to say, the temptations of this world, of which we read in the psalm: Come into the depths of the sea, and the tempest shall swallow me up (Ps. 68: 3); and in another place: They that go down to the sea in ships, doing business in the great waters: these have seen the works of the Lord, and his wonders in the deep (Ps. 106: 23). Therefore, these have passed over the sea, in order to behold the works of the Lord and his wonders in the depths of temptations, while they are delivered from them. Therefore, the prophetic discourse laments the strength of the heretics, that is, Jazer and the vineyard of Sabama, which exalts itself against the knowledge of God. And I will intoxicate you with my tears, Esebon, the thoughts of the wise, and Eleale, who ascend to lofty heights. But why does he lament Jazer and intoxicate Esebon and Eleale with his tears? So that while he himself weeps, he may teach them to weep. For, he says, the voice of those who trample upon your harvest and your crop resounds. The vineyard of the Moabites is such because of the proximity of the place, just like the vineyard of the Sodomites, of which it is said: 'For their vine is of the vine of Sodom, and of the fields of Gomorrah' (Deut. 32:31). And in the seventy-seventh psalm, we read about the Egyptian vineyard that God struck with hail. The Moabite harvests also grow in the valleys called Raphaim: but its vintage is false, of which it is said above: 'The rods of those who lifted it up have been broken' (Num. 24:8). For they crush the most bitter grapes and trample on them with their feet, so that the venom of the dragon may not be squeezed out of them and all who drink may be killed. Also, the joy and exultation of the heretics will be taken away, which they used to enjoy before, so that after they have repented they may deserve to hear this: Blessed are those who mourn, for they will be comforted (Matthew 5:5). And what he added about Carmel means this: not that the heretics truly have Carmel, that is, the knowledge of spiritual circumcision; but that they boast falsely of having it. And when the vines have been cut down and the joy and exuberance have been taken away because of false knowledge of their name, then there will be no more of the former grape treaders, who used to tread the grapes before, and their voice will be silenced in eternal silence.
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Summary
Isaiah 16:10 powerfully depicts the impending, comprehensive desolation of Moab, focusing on the profound and utter loss of joy and prosperity that will accompany divine judgment. It paints a stark and poignant picture of a land once vibrant with the sounds of abundant harvest celebrations, now condemned to silence and barrenness. This verse underscores the complete reversal of Moab's fortunes, where the customary expressions of delight associated with its renowned agricultural yields, particularly from its celebrated vineyards, are entirely removed, signaling a deep economic, cultural, and spiritual collapse.
Context
Literary Context
This verse is a climactic and deeply sorrowful component of Isaiah's "Burden of Moab," a prophetic oracle spanning Isaiah 15 and Isaiah 16. Following a lament over the initial stages of Moab's destruction and the flight of its inhabitants in Isaiah 15, Isaiah 16:10 intensifies the sorrow by detailing the specific loss of celebratory sounds and activities associated with its agricultural wealth. It serves as a poignant expression of the lament, highlighting the depth of the nation's despair and the completeness of its ruin. The broader context reveals that Moab's pervasive pride and defiance, particularly mentioned in Isaiah 16:6, are the underlying reasons for this severe divine judgment. The chapter then shifts to a plea for Moabite refugees and a future, albeit limited, hope, making this verse a stark depiction of the present calamity and the severity of God's hand.
Historical & Cultural Context
Moab was an ancient nation situated strategically east of the Dead Sea, renowned throughout the ancient Near East for its fertile lands, especially its vineyards and olive groves. Its agricultural prosperity, particularly in wine production, was a cornerstone of its economy and a significant source of national pride and identity, as evidenced in passages like Deuteronomy 34:1 and Jeremiah 48:33. Harvests, especially the grape vintage, were traditionally times of immense festivity, marked by singing, shouting, dancing, and general revelry. The "vintage shouting" (Hebrew: hêydâd) was a specific, joyous acclamation accompanying the treading of grapes in the winepresses, symbolizing abundance and communal delight. The impending judgment, likely at the hands of an invading empire such as Assyria in the 8th century BCE or later Babylon, would lead to widespread desolation, transforming these scenes of vibrant celebration into silence, mourning, and economic ruin. The imagery of silenced presses thus powerfully conveys both profound economic collapse and deep cultural despair.
Key Themes
Isaiah 16:10 contributes significantly to several major themes within Isaiah's broader prophecy. First, it underscores the theme of Divine Judgment, demonstrating God's sovereign control over all nations and the severe consequences of their pride, idolatry, and defiance against His will, as clearly seen in Moab's arrogant posture (Isaiah 16:6). Second, the verse vividly portrays the Loss of Joy and Prosperity, contrasting Moab's past agricultural abundance and celebratory culture with its future desolation. The removal of gladness, singing, and shouting signifies not merely economic decline but a profound spiritual and emotional void, indicating a complete reversal of their fortunes. Third, the imagery of silent vineyards and empty wine presses highlights the theme of Desolation and Barrenness, indicating a land where the fruits of labor will no longer be enjoyed, leading to both physical and spiritual emptiness. Finally, it powerfully illustrates the Reversal of Fortune, where a source of national pride and celebration becomes a scene of silence and sorrow, serving as a stark reminder of the transient nature of worldly success when divorced from God's favor and justice.
Exposition and Analysis
Key Word Analysis
This term (H8057) refers to blithesomeness or glee, often associated with religious festivals or general rejoicing. Its removal signifies a deep, pervasive loss of emotional well-being and celebratory spirit, indicating that the very essence of joy and mirth has been stripped away from Moab.
Closely related to "gladness," this word (H1524) denotes a more exuberant, even revolutionary, form of joy or rejoicing, often implying a turning or circling in dance. Its pairing with simchâh emphasizes the totality of the emotional devastation, suggesting that every form of delight, from quiet contentment to boisterous, exultant celebration, has vanished.
This specific term (H1959) refers to an acclamation or shout, particularly the joyous cries associated with the vintage, as grapes were trodden in the winepresses. Its cessation is highly symbolic, representing the complete end of agricultural prosperity, the cessation of economic activity, and the demise of the festive culture that defined Moab's abundance and national identity.
Verse Breakdown
"And gladness is taken away, and joy out of the plentiful field"
This opening clause immediately establishes the central theme of profound loss. "Gladness" (H8057) and "joy" (H1524) are personified as being "taken away" (from the Hebrew root H622, ʼâçaph, implying removal or gathering up, often by divine agency), suggesting a forced and deliberate cessation rather than a natural decline. The "plentiful field" (Hebrew: karmel, H3759) refers to Moab's fertile, cultivated lands, indicating that the very source of their material abundance, which once produced joy and prosperity, will now yield only sorrow and emptiness.
"and in the vineyards there shall be no singing, neither shall there be shouting"
This clause provides specific and vivid imagery of the silenced celebrations. The "vineyards" (Hebrew: kerem, H3754), a central symbol of Moab's wealth and a place of traditional festivity, will no longer echo with "singing" (Hebrew: rânan, H7442, a joyful cry or shout of triumph) or "shouting" (Hebrew: rûwaʼ, H7321, a loud cry, often of joy or alarm). This profound absence of sound powerfully conveys the complete cessation of the festive atmosphere once characteristic of the grape harvest and the general vitality of the land.
"the treaders shall tread out no wine in [their] presses"
This line details the practical and economic consequence of the desolation. The "treaders" (Hebrew: dârak, H1869, referring to those who crush grapes by foot) will have no grapes to tread, and thus no "wine" (Hebrew: yayin, H3196) will be produced in the "presses" (Hebrew: yeqeb, H3342, the wine-vats where grapes are crushed and juice collected). This signifies utter economic ruin, the complete failure of the vintage, and the removal of the very occasion for the celebrations mentioned previously, highlighting the material foundation of their former joy.
"I have made [their vintage] shouting to cease"
The verse concludes with a powerful statement of divine agency and ultimate responsibility for the judgment. The authoritative "I" refers unequivocally to the Lord, indicating that this desolation is not merely a natural disaster or the result of human conflict, but a direct, sovereign act of God's judgment. The "vintage shouting" (Hebrew: hêydâd, H1959) is specifically targeted, emphasizing that God Himself is bringing an end to the very symbol of Moab's agricultural pride, economic prosperity, and cultural revelry, powerfully reinforcing the theme of divine sovereignty and justice over nations.
Literary Devices
Isaiah 16:10 is exceptionally rich in Imagery, painting a vivid sensory picture of a land transformed from vibrant celebration to desolate silence. The explicit mention of the absence of "singing" and "shouting" allows the reader to "hear" the profound silence that has fallen. Parallelism is evident in the pairing of "gladness" and "joy," and "singing" and "shouting," which serves to emphasize the comprehensive and total nature of the loss. The use of Metonymy is strong and effective, where "plentiful field," "vineyards," and "presses" stand in for the entire agricultural economy and, by extension, the nation's prosperity, cultural identity, and very source of well-being. The concluding phrase, "I have made their vintage shouting to cease," employs powerful Divine Agency, attributing the cessation of joy and prosperity directly to God, underscoring His absolute sovereignty over nations and their destinies. The complete absence of activity and sound, from the fields to the presses, suggests a form of Hyperbole, emphasizing the totality and severity of the impending judgment, making the desolation seem absolute and inescapable.
Theological and Thematic Connections
Isaiah 16:10 serves as a profound theological statement on the transient nature of earthly prosperity and the severe consequences of national pride and defiance against God. It illustrates that true and lasting joy cannot be rooted in material abundance, economic success, or human achievements, but must ultimately derive from a right relationship with the sovereign Lord. The divine declaration, "I have made their vintage shouting to cease," highlights God's active and decisive role in judgment, demonstrating His justice against nations that exalt themselves and their idols above Him. This passage reminds us that God can, and sometimes does, remove sources of earthly delight to humble the proud, to expose the emptiness of worldly pursuits, and to redirect focus toward His ultimate purposes. The lament over Moab's lost joy implicitly points to the universal human need for a joy that transcends circumstances, one that is rooted in God's unchanging character and His eternal promises, rather than in the fleeting abundance of one's possessions or harvest.
Reflection and Application
Isaiah 16:10 offers a somber yet vital reflection for believers today on the sources of our joy and security. In a world that often measures success by material accumulation, outward celebration, and economic prosperity, this verse starkly reminds us that such blessings are temporal and can be swiftly diminished or removed. It challenges us to examine where our ultimate hope, identity, and deepest joy truly lie. If our joy is primarily derived from earthly achievements, financial stability, professional success, or cultural festivities, we are vulnerable to profound despair when these external sources are diminished or taken away. The divine judgment upon Moab, rooted in their pride and self-sufficiency, serves as a powerful cautionary tale, urging us to cultivate a joy that is independent of circumstances—a joy rooted in God's unchanging character, His steadfast love, and His eternal promises. This passage calls us to a deeper spiritual resilience, encouraging us to find our "plentiful field" not in temporal harvests, but in the enduring presence and unfailing provision of the Lord, recognizing that true flourishing and lasting gladness come from humble dependence on Him alone.
Questions for Reflection
FAQ
Why does Isaiah focus so much on agricultural imagery for Moab's judgment?
Isaiah's extensive use of agricultural imagery, particularly vineyards and wine production, for Moab's judgment is highly significant because these were central to Moab's identity, economy, and cultural celebrations. Moab was renowned for its fertile lands and abundant harvests, especially its grapes and wine, which were sources of national pride and economic stability. By prophesying the cessation of gladness, singing, and shouting in the vineyards and the failure of the wine presses, Isaiah directly targets the very symbols of Moab's prosperity and national identity. This imagery powerfully conveys a complete and devastating reversal of fortune, indicating not just economic ruin but also the loss of cultural vibrancy and the very essence of their perceived blessedness. It highlights that what Moab relied upon for its joy and security would become the very locus of its despair, demonstrating the comprehensive and targeted nature of God's judgment. This approach also makes the prophecy deeply relatable and impactful to an agrarian society that understood the rhythms and significance of the harvest.
What does "gladness is taken away" imply about the nature of this judgment?
The phrase "gladness is taken away" (using the Hebrew root ʼâçaph, H622, implying removal or gathering up, often by divine agency) suggests that this judgment is not merely a passive decline or a natural consequence of war, but an active, deliberate, and sovereign act. It implies divine agency, meaning God Himself is orchestrating the removal of Moab's joy and prosperity. This is further reinforced by the concluding statement, "I have made their vintage shouting to cease," where the "I" explicitly refers to the Lord. This direct intervention signifies that the judgment is comprehensive, touching not just material wealth but also the emotional, cultural, and spiritual well-being of the nation. It indicates that God is dismantling the very foundations of Moab's happiness and security, demonstrating His absolute sovereignty and justice. The removal of gladness is a profound spiritual blow, highlighting that true and lasting joy is ultimately a gift from God, which He can withdraw when a people persist in pride, defiance, and idolatry.
Christ-Centered Fulfillment
While Isaiah 16:10 speaks of the removal of earthly joy and the desolation of a nation due to divine judgment, its ultimate fulfillment points to the profound and enduring joy found in Jesus Christ. Moab's reliance on the "plentiful field" and the "vintage shouting" as sources of gladness contrasts sharply with the spiritual realities of God's kingdom. In Christ, the true "vineyard" (John 15:1), we find a joy that the world cannot give and cannot take away (John 15:11 and John 16:22). The silence of Moab's presses, signifying the end of earthly celebration and self-sufficiency, foreshadows the ultimate silence of all human boasting and pride before God, yet it also paves the way for a new, eternal "shouting"—the praise of those redeemed by the Lamb of God. Christ, through His sacrificial death, takes away the sin of the world, not just earthly gladness (John 1:29), offering a harvest of righteousness and peace that yields everlasting joy (Romans 14:17). The "joy of the Lord" becomes our strength (Nehemiah 8:10), a spiritual vintage that never ceases, culminating in the triumphant shouts of praise for the King of kings in the new heavens and new earth (Revelation 19:6-7).