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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.
(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.
(Verse 9) Over this I will weep, in lamentation for Jazer, the vineyard of Sabama: my tears will make you drunk, O Esebon and Eleale. The voice of the weeping Prophet, and the greatness of the desolation, testifying with the greatness of tears, weeping for the vineyard of Jazer, and Sabama, and Esebon, and Eleale, once powerful cities, which the Assyrian believed to be cut down.
Since the voice of those treading on your vintage and your harvest has come rushing upon you. Understand, you gatherers of grapes and the joy of the harvest, the army of enemies, and that the time of captivity will come in the very time of joy.
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Summary
Isaiah 16:9 presents a poignant prophetic lament from the prophet Isaiah, expressing profound and empathetic grief over the impending and utter desolation of Moab. The verse vividly portrays the catastrophic loss of Moab's renowned agricultural prosperity, particularly its celebrated vineyards, and the cessation of its characteristic joyous harvest celebrations. This cessation symbolizes the complete collapse of Moab's national vitality, economic stability, and cultural joy, serving as a powerful testament to the far-reaching impact of divine judgment.
Context
Literary Context
This verse is an integral and emotionally charged component of a broader prophetic oracle concerning Moab, which spans Isaiah 15 and Isaiah 16. The preceding verses in Isaiah 15 detail the widespread wailing, mourning, and desperate flight of Moabite inhabitants as their cities face imminent destruction and their land is laid waste. Isaiah 16:6-8 specifically condemns Moab's excessive pride and arrogance, identifying this as the root cause for God's righteous judgment. The prophet's deeply personal lament in Isaiah 16:9 serves as an empathetic outpouring, not merely a description of future events, but a visceral reflection of the emotional weight and sorrow inherent in God's necessary judgment against sin and rebellion.
Historical & Cultural Context
Moab was an ancient nation situated to the east of the Dead Sea, characterized by its frequent conflicts with Israel and its deep-seated idolatry, particularly the worship of the god Chemosh (Numbers 21:29). The region, especially around cities like Heshbon, Elealeh, Jazer, and Sibmah, was renowned for its exceptional fertility, boasting abundant vineyards and rich plains that yielded highly prized grapes and summer fruits. The "shouting" referenced in the verse specifically alludes to the boisterous, joyous acclamations, songs, and festivities that traditionally accompanied the grape harvest—a period of immense celebration, prosperity, and communal joy. The devastating judgment foretold in Isaiah is commonly attributed to the Assyrian invasions of the 8th century BC, which systematically ravaged many nations across the Near East, including Moab, acting as divine instruments of God's sovereign will.
Key Themes
Isaiah 16:9 powerfully interweaves several profound themes. Foremost is Divine Judgment, where God's unwavering justice is meted out against national pride, idolatry, and rebellion, leading to devastating and inevitable consequences. A striking and deeply significant theme is Profound Lament and Empathy, as the prophet's personal sorrow transcends mere observation, mirroring a divine pathos—a profound grief over the necessary destruction that even God's righteous justice entails. This empathetic dimension is a remarkable feature, elevating this oracle beyond a simple pronouncement of doom. Finally, the verse profoundly conveys the Loss of Prosperity and Joy, demonstrating how earthly wealth, material abundance, and fleeting celebrations are ultimately transient and can be swiftly and completely removed when a nation, like Moab, turns away from God and His righteous ways, culminating in the cessation of the "shouting for thy summer fruits and for thy harvest."
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to weep; generally to bemoan." This word signifies a deep, heartfelt sorrow, often expressed with tears and lamentation. In this context, it underscores the prophet's profound grief, which can also be understood as reflecting God's own sorrow over the impending destruction, despite its necessity as a judgment for Moab's pride and sin.
Meaning "a vine (as twining), especially the grape." The "vine of Sibmah" was particularly famous for its high-quality grapes and abundant yield, symbolizing Moab's agricultural wealth, prosperity, and indeed, its very vitality and source of joy. Its destruction represents the complete economic, cultural, and spiritual ruin of the nation.
Meaning "acclamation; shout(-ing)." This term specifically refers to the joyous shouts, songs, and celebratory sounds of grape-gatherers during the harvest season. Its "fall" signifies the complete cessation of these festive celebrations, replaced by silence, wailing, and the absence of any reason for joy, marking the end of Moab's prosperity, happiness, and national identity.
Verse Breakdown
"Therefore I will bewail with the weeping of Jazer the vine of Sibmah:"
The prophet Isaiah, speaking with deep personal empathy and perhaps as God's mouthpiece, expresses intense sorrow. The phrase "with the weeping of Jazer" indicates that the lament will be as widespread and profound as the mourning in Jazer itself, a once-fertile region now associated with desolation. The "vine of Sibmah" represents the pinnacle of Moab's agricultural wealth, a key source of its national pride and joy, now destined for utter destruction.
"I will water thee with my tears, O Heshbon, and Elealeh:"
This vivid and hyperbolic imagery deepens the prophet's lament, portraying his tears as literally watering the devastated lands of Heshbon and Elealeh, two prominent Moabite cities. This emphasizes the overwhelming nature of the grief and the sheer extent of the desolation, suggesting a sorrow so vast it could metaphorically irrigate the parched land. It powerfully underscores the personal and empathetic nature of the lament, highlighting the prophet's profound identification with the suffering.
"for the shouting for thy summer fruits and for thy harvest is fallen."
This final clause provides the explicit reason for the intense lament. The joyous shouts, celebratory songs, and festive acclamations that once accompanied the gathering of summer fruits and the main harvest have completely ceased. The "fall" of this shouting signifies the total end of Moab's agricultural prosperity, its festive seasons, and its national joy, replaced by silence, desolation, and widespread mourning, marking the complete collapse of their way of life.
Literary Devices
Isaiah 16:9 is profoundly rich in Imagery, painting a vivid and sorrowful picture of desolation through evocative phrases such as the "weeping of Jazer," the "vine of Sibmah," and the "shouting for thy summer fruits and for thy harvest." The prophet employs striking Personification when he declares, "I will water thee with my tears, O Heshbon, and Elealeh," attributing human characteristics (being watered by tears) to the inanimate cities, thereby significantly deepening the emotional impact and conveying the overwhelming nature of the lament. The "vine of Sibmah" functions as powerful Symbolism, representing not just agricultural wealth but Moab's national prosperity, vitality, and primary source of joy; its destruction thus becomes a potent symbol of the nation's complete and irreversible downfall. The phrase "water thee with my tears" also contains elements of Hyperbole, exaggerating the sheer volume of tears to emphasize the overwhelming depth of sorrow felt by the prophet, a sorrow that reflects a divine grief over the necessity of judgment.
Theological and Thematic Connections
Isaiah 16:9 powerfully illustrates the profound theological principle that God's justice, while undeniably severe against pride, idolatry, and rebellion, is often accompanied by a deep and pervasive divine sorrow. The prophet's lament, mirroring God's own heart, reveals that judgment is not a source of delight for the Almighty but rather a necessary and painful consequence of sin and persistent disobedience. This passage underscores the transient and fleeting nature of earthly prosperity and joy, serving as a poignant reminder that true security and lasting celebration are not found in material abundance, worldly achievements, or national pride, but solely in alignment with God's righteous will. The tragic fall of Moab's harvest shouts stands as a stark and sobering reminder that all earthly blessings are ultimately gifts from God and can be swiftly removed when a nation or individuals turn away from Him, emphasizing the ephemeral nature of all that is not rooted in the eternal.
Reflection and Application
Isaiah 16:9 offers a multi-layered and profound invitation to personal and communal reflection. First, it compels us to soberly consider the gravity of sin, particularly the insidious nature of pride and idolatry, and the inevitable, often devastating, consequences that follow, both for nations and for individuals. God's justice is unwavering, and His judgments, though painful, are always righteous and just. Second, the prophet's profound and empathetic lament, which mirrors God's own sorrow, challenges us to cultivate a heart of genuine empathy and compassion, even for those who are experiencing the difficult and painful consequences of their own choices. It reminds us that while we must abhor sin, we are simultaneously called to grieve over the brokenness, suffering, and lost potential that sin inevitably causes in the world. Finally, the verse serves as a sober and timely warning against placing our ultimate trust, hope, or identity in fleeting earthly prosperity, material wealth, or temporary joys. Our "shouting" for success, possessions, or worldly accolades can "fall" and cease at any moment, revealing their ephemeral nature. True and lasting joy, profound peace, and enduring security are found only in a steadfast, obedient, and worshipful relationship with God, whose kingdom and eternal promises endure forever, providing an unshakeable foundation for our lives.
Questions for Reflection
FAQ
Why does Isaiah, or God, lament the destruction of Moab, an enemy nation?
The lament over Moab's destruction, particularly evident in Isaiah 16:9, reveals a profound and often overlooked theological truth about God's character. While God is perfectly just and must indeed judge sin and pride (as seen in Moab's arrogance, referenced in Isaiah 16:6), He unequivocally states that He takes no pleasure in the death of the wicked, but rather desires their repentance and life (Ezekiel 33:11). The prophet's weeping can thus be understood as a powerful expression of divine pathos—God's deep sorrow over the necessity of judgment, even for those who oppose Him and rebel against His ways. This lament highlights His immense compassion and His enduring desire for all humanity to turn to Him, even as His righteousness and holiness demand accountability for sin. It humanizes the divine judgment, showing that it is not a cold, detached act but one accompanied by grief over lost potential, human suffering, and the tragic consequences of rebellion against a loving Creator.
Christ-Centered Fulfillment
The lament over the "vine of Sibmah" and the "fallen shouting" in Isaiah 16:9 finds its ultimate Christ-centered fulfillment not merely in the destruction of a physical harvest, but in the profound sorrow experienced by God over humanity's spiritual lostness and the subsequent ultimate triumph over sin and death through the person and work of Jesus Christ. Just as Isaiah wept over Moab's desolation, Jesus Himself, the embodiment of divine compassion, wept over Jerusalem, lamenting their rejection of Him and foretelling the coming judgment (Luke 19:41-44). The "vine of Sibmah" symbolizes fleeting earthly prosperity and joy, which are temporary and vulnerable to destruction; in stark contrast, Christ declares Himself to be the "true vine" (John 15:1), from whom all genuine spiritual life, enduring fruitfulness, and lasting joy eternally flow. The "shouting" for thy summer fruits" represents temporary, earthly celebrations and the fleeting happiness derived from worldly abundance. In profound contrast, the "shouting" of true and eternal joy and celebration is found in the triumphant victory of Christ over sin, death, and the grave, culminating in the ultimate harvest of souls for His eternal kingdom (Revelation 14:14-16). The sorrow of judgment expressed in Isaiah points forward to the ultimate Lamb of God, who, through His own immeasurable suffering and tears (Hebrews 5:7), bore the full weight of judgment for humanity's sin, thereby offering a path to everlasting joy, an unfading inheritance, and a living hope that transcends all earthly sorrow (1 Peter 1:3-5).