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Commentary on Isaiah 16 verses 6–14
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.
(Verse 11 onward) Upon this, my belly will sound like a lyre to Moab: and my bowels will be like a wall of baked bricks. And when it becomes clear that Moab has labored in vain, he will enter his sanctuaries to pray, but he will not prevail. This is the word that the Lord spoke to Moab from that time on. The error of Moab has been destroyed; indeed, false joy has turned into mourning and tears. My belly, the prophet, who is composed like a lyre with musical skill, and who, conceived in the fear of God, has produced many children, so that there is no string that does not produce its sound, will resonate the lament of Moab, who is repenting: and all my bowels will be like a wall of baked bricks, as Theodotius interpreted it as a wall scattered. For all the defenses of opposites, in which they previously trusted, will be destroyed and will fall. These, however, are the bowels and inner parts of the prophet, about which David also said in the Psalm: Bless the Lord, O my soul, and let all my innards proclaim his holy name (Psalm 102, 1). For just as a lyre does not emit a vocal sound and harmonious, if at least one string is broken; similarly, the spiritual belly of the prophet, if one string of virtues is lacking in it, will not be able to resound sweet melody; nor proclaim with all its innards against the brick wall. It is also the opinion of the philosophers to cling to virtues; and the Apostle James says that if one is lacking one virtue, all virtues are lacking in that person. But when he realizes that he has labored in vain in the lofty doctrines which he once believed, he will enter into his own holy things, not those things which are inherently holy, but those things which he erroneously thought were holy, and he will not be able to find help. Perhaps, in the desert of error and falsehood, he will attempt to enter into the holy Church, to make it his own, and to pray and beseech, but he will not prevail. For we cannot immediately, as we wish, attain perfect virtue. And this is what it means: That word which the Lord spoke to Moab from that time, with the introductory statement in which he said, the word against Moab, or the burden, let us understand it as the conclusion, so that what he began there, he may complete here. From that time, however, we should understand from when he began to speak to him, that everything he said is one word of God, that is, one sentence. Moreover, according to the Septuagint version, we can explain the prophet's innermost thoughts being renewed by God, and him being ashamed, that is, Moab, and entering into the altars, and the things that are made by hand, so that we may say that the prophet's innermost thoughts are always renewed, and made stronger by God, so that their adversaries may be confounded, and they may understand that the things made by human hand are useless, and do not contribute to salvation.
(Verse 13.) This is the word that the Lord spoke to Moab from that time. From when do you think? Obviously from the time that Moab was created. And the Lord says: The Moabites and Ammonites shall not enter into the Church of God (Deut. XXIII, 3). Whether we understand it from that time as referring to ancient times, which long ago this divine sentence was decreed, not that the foreknowledge of God brought about the cause of the devastation; but that the future devastation was foreknown to the majesty of God.
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SUMMARY
Isaiah 16:13 serves as a definitive and authoritative conclusion to the preceding prophecies against Moab, emphatically asserting their divine origin and absolute certainty. It functions as a solemn declaration that the detailed pronouncements of judgment and desolation against this ancient nation are not mere human predictions or observations, but direct, unalterable decrees from the sovereign Lord, setting the stage for their imminent and inevitable fulfillment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 16:13 employs several key literary devices to convey its profound message. The most prominent is Declaration of Divine Authority, where the prophet explicitly states that the preceding oracle is "the word that the LORD hath spoken." This serves as an Apostolic Seal or Prophetic Affirmation, lending ultimate weight and infallibility to the entire prophecy concerning Moab. By directly attributing the message to Yahweh, the passage removes any doubt about its origin or its certain fulfillment, establishing its unassailable truth. Furthermore, the phrase "since that time" functions as a form of Temporal Framing, suggesting that this divine decree is not a new or arbitrary decision but one established and destined to unfold from a prior point. This adds to the sense of Inevitable Judgment and God's overarching Sovereignty over historical events and the fates of nations, emphasizing His timeless plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 16:13 encapsulates a fundamental theological truth: God's word is not merely informative but performative and absolutely reliable. It serves as a powerful reminder that divine pronouncements, whether of blessing or judgment, are immutable and will inevitably come to pass. This verse underscores God's active involvement in human history, His sovereignty over all nations, and His meticulous attention to justice. The certainty of Moab's judgment, as declared by the Lord, stands as a testament to God's faithfulness to His word and His righteous character, which holds all peoples accountable for their actions, particularly their pride and defiance against Him.
REFLECTION AND APPLICATION
Isaiah 16:13 offers profound lessons for contemporary believers. It calls us to a deeper trust in the absolute reliability of God's Word. In a world filled with uncertainty, shifting truths, and unfulfilled promises, this verse anchors our faith in a God whose declarations are steadfast and whose purposes are unshakeable. It reminds us that God is not a passive observer but the active sovereign over all nations and human affairs. This should inspire both reverence and confidence: reverence for His power and justice, and confidence that His ultimate plan for redemption and righteousness will prevail. Furthermore, the judgment on Moab, rooted in their pride and opposition to God, serves as a timeless warning against arrogance and self-reliance, urging us to cultivate humility and dependence on divine wisdom in our personal lives and national policies.
Questions for Reflection
FAQ
What is the significance of the phrase "since that time" in Isaiah 16:13?
Answer: The phrase "since that time" (Hebrew: me'az) carries significant weight, suggesting that the prophecy concerning Moab is not a new or sudden declaration but one that has been established or known for some time. It implies a long-standing divine decree, perhaps a reiteration or confirmation of an earlier word from the Lord. This adds a layer of solemnity and inevitability to the pronouncement, indicating that the judgment is fixed and its fulfillment is assured, not a capricious decision but a settled divine purpose. It underscores the unchanging nature of God's word and His consistent justice, reinforcing the idea that God's plans unfold according to His eternal counsel, as seen in passages like Psalm 33:11.
CHRIST-CENTERED FULFILLMENT
While Isaiah 16:13 directly concerns God's judgment upon Moab, its deeper theological principle of the divine authority and unwavering certainty of God's word finds its ultimate fulfillment in Jesus Christ. The "word that the LORD hath spoken" is perfectly embodied in the Person of Jesus, who is Himself the Living Word of God. Just as the prophecy against Moab was sure to be fulfilled because it was God's word, so too are all of God's promises and purposes, particularly those concerning salvation and redemption, guaranteed through Christ. Jesus declared that heaven and earth will pass away, but His words will never pass away, echoing the steadfastness of the prophetic word. Furthermore, the judgment pronounced on Moab for its pride and sin foreshadows the ultimate judgment that will come upon all who reject God's authority, a judgment that Christ, as the appointed Judge of the living and the dead, will execute. Yet, for those who humble themselves and believe, the "word that the LORD hath spoken" is one of grace and forgiveness, fulfilled in Christ's atoning sacrifice on the cross, offering a refuge far greater than any Moab sought or found, a refuge in the Lamb of God who takes away the sin of the world.