For it will be that as wandering birds, as a scattered nest, so will the daughters of Moab be at the fords of the Arnon. Give counsel! Execute justice! Make your shade like the night in the middle of the noonday! Hide the outcasts! Don’t betray the fugitive! Let my outcasts dwell with you! As for Moab, be a hiding place for him from the face of the destroyer. For the extortionist is brought to nothing. Destruction ceases. The oppressors are consumed out of the land. A throne will be established in loving kindness. One will sit on it in truth, in the tent of David, judging, seeking justice, and swift to do righteousness.
We have heard of the pride of Moab, that he is very proud; even of his arrogance, his pride, and his wrath. His boastings are nothing. Therefore Moab will wail for Moab. Everyone will wail. You will mourn for the raisin cakes of Kir Hareseth, utterly stricken. For the fields of Heshbon languish with the vine of Sibmah. The lords of the nations have broken down its choice branches, which reached even to Jazer, which wandered into the wilderness. Its shoots were spread abroad. They passed over the sea. Therefore I will weep with the weeping of Jazer for the vine of Sibmah. I will water you with my tears, Heshbon, and Elealeh: for on your summer fruits and on your harvest the battle shout has fallen. Gladness is taken away, and joy out of the fruitful field; and in the vineyards there will be no singing, neither joyful noise. Nobody will tread out wine in the presses. I have made the shouting stop. Therefore my heart sounds like a harp for Moab, and my inward parts for Kir Heres.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 11 There is no remedy, but you must flee.
There is no remedy, but you must flee.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–11 Isa 16:2 For it shall be, [that], as a…
Isa 16:2 For it shall be, [that], as a wandering bird cast out of the nest, [so] the daughters of Moab shall be at the fords of Arnon.
Ver. 2. For it shall be, that, as a wandering bird, &c.] Or, Otherwise it shall be that as, {a} &c., i.e., except ye do as I have advised you, {Isa 16:1} a double mischief shall befall you. (1.) Dissipation, as a wandering bird, &c.; (2.) Deportation, at the fords of Arnon, where ye shall be carried captive.
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As a wandering bird.] See Pro 27:8. {See Trapp on "Pro 27:8"}
{a} Alioqui fiet. - Jun.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–11 For; or, otherwise, as this particle is sometimes used;…
For; or, otherwise, as this particle is sometimes used; if you do not follow my advice.
As a wandering bird cast out of the nest; which knows not whither to go, nor what to do.
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At the fords of Arnon; which was the border of the land of Moab, where they were, either being carried that way into captivity, or rather with design to flee out of their own land, although they knew not whither, as the foregoing metaphor showeth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v6 Here we have, I. The sins with which Moab…
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,
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–11 For it shall be,.... Or, "otherwise it shall be"…
For it shall be,.... Or, "otherwise it shall be" (z); if ye do not pay this tribute:
that as a wandering bird cast out of the nest: or, "as a wandering bird, the nest sent out": that is, as a bird that has forsaken its nest, and wanders about, and its young ones are turned out of the nest, scarcely fledged, and unable to shift for themselves, but flutter about here and there, trembling and frightened, see Pro 26:2,
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so the daughters of Moab shall be at the fords of Arnon: turned out of their houses, wandering up and down, not knowing where to go; unable to help themselves, and in the utmost fright and consternation, fleeing to the very borders of their land, as the fords of Arnon were, see Num 21:13.
(z) "alioqui", Junius & Tremellius, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–11 Cast out - Which knows not whither to go.…
Cast out - Which knows not whither to go. Arnon - Which was the border of the land of Moab, where they were, with design to flee out of their land, tho' they knew not whither.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–10 Verse 3. Take counsel - "Impart counsel"] The Vulgate…
Verse 3. Take counsel - "Impart counsel"] The Vulgate renders the verbs in the beginning of this verse in the singular number, So the Keri; and so likewise sixty-one MSS. of Kennicott's and De Rossi's have it, and nineteen editions, and the Syriac. The verbs throughout the verse are also in the feminine gender; agreeing with Zion, which I suppose to be understood.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 5, 6, 8, 11 Isa 16:3-4. Take counsel, &c. — We have here…
Isa 16:3-4. Take counsel, &c. — We have here the second counsel given to the Moabites, which “contains a complex of various offices, equity, justice, humanity, to be exercised toward those of the Israelites whom the Assyrian affliction had driven, or should drive, to their borders and cities, and who should seek refuge among them: which counsel is so given to the Moabites, by the prophet, as evidently to upbraid them for the fault of having neglected these offices; the pernicious consequences of which they were sure to feel in the ensuing calamities, if they altered not so bad a practice.” — Dodd, Execute judgment — Hebrew, עשׂי פלילה, make a distinction. The expression denotes that act of the mind whereby it “discriminates truth from falsehood, right from wrong;” as if he had said, “Consider what becomes you, what is your duty in this case; what you owe to exiles and outcasts, both by the laws of equity and reason, of humanity and brotherly love.” Make thy shadow as the night — Or, as the shadow of the night, large and dark, as the shadow of the earth is in the night-season. “Afford my exiled and afflicted people, who shall flee to you for safety, a safe retreat, defence, and succour against the extreme, the noon-day heat of the sharp persecution which so heavily oppresses them.” The idea is taken from the comfort of a shady situation in those hot countries; and the metaphor is fully explained in what follows. Vitringa is of opinion that the prophet here refers to the distress of the Reubenites, Gadites, and Manassites under Tiglath-pileser. But it is more probable that he refers to the distress which should be caused in Judah by Pekah and Rezin, in the days of Ahaz, (Isa 9:1,) or that by the Assyrians? when Sennacherib came up against the defenced cities of Judah, and took them, Isa 36:1; during which distresses, undoubtedly, many of the Jews sought shelter among the Moabites and other neighbouring nations. For the extortioner is at an end — Hebrew, אפס המצ, the presser, wringer, or oppressor hath left off, or, as Bishop Lowth translates it, is no more; that is, shall shortly be destroyed, and my people shall ere long be restored, and then thou wilt not lose the fruit of thy kindness. The bishop renders the next two clauses, “The destroyer ceaseth, he that trampled under foot is perished from the land.” The present tense is put for the future, as it often is in prophecies. Thus “the prophet supports his counsel by a reason, the sum of which is, that oppression should cease, the spoilers of the earth be cut off, and the throne of clemency and grace established, on which a king of righteousness and equity should sit.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–11 For it shall be - It shall happen in…
For it shall be - It shall happen in the time of the calamity that shall come upon Moab.
As a wandering bird - (See Isa 10:14.) The same idea is presented in Pro 27:8 :
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As a bird that wanders from her nest,
So is a man that wandereth from his place.
The idea here is that of a bird driven away from her nest, where the nest is destroyed, and the young fly about without any home or place of rest. So would Moab be when the inhabitants were driven from their dwellings. The reason why this is introduced seems to be, to enforce what the prophet had said in the previous verse - the duty of paying the usual tribute to the Jews, and seeking their protection. The time is coming, says the prophet, when the Moabites shall be driven from their homes, and when they will need that protection which they can obtain by paying the usual tribute to the Jews.
The daughters of Moab - The females shall be driven from their homes, and shall wander about, and endeavor to flee from the invasion which has come upon the land. By the apprehension, therefore, that their wives and daughters would be exposed to this danger, the prophet calls upon the Moabites to secure the protection of the king of Judah.
At the fords of Arnon - Arnon was the northern boundary of the land of Moab. They would endeavor to cross that river, and thus flee from the land, and escape the desolations that were coming upon it. The river Arnon, now called Mujeb, flows in a deep, frightfully wild, and rocky vale of the same name Num 21:15; Deu 2:24; Deu 3:9, in a narrow bed, and forms at this time the boundary between the provinces of Belka and Karrak (Seetzen). Bridges were not common in the times here referred to; and, indeed, permanent bridges among the ancients were things almost unknown. Hence, they selected the places where the streams were most shallow and gentle, as the usual places of crossing.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 7, 8, 9, 10, 11 Arnon. They shall not be able to fly over,…
Arnon. They shall not be able to fly over, or to escape the conqueror.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–11 cast out of . . . nest--rather, "as a…
cast out of . . . nest--rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [HORSLEY]. Compare Isa 10:14; Deu 32:11.
daughters of Moab--that is, the inhabitants of Moab. So Kg2 19:21; Psa 48:11; Jer 46:11; Lam 4:22 [MAURER].
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at the fords--trying to cross the boundary river of Moab, in order to escape out of the land. EWALD and MAURER make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 4, 6, 7, 8, 9, 11 2, 3. For — Not for, but and, it…
2, 3. For — Not for, but and, it shall be — If they comply, then this shall follow: that, as a wandering bird cast… nest — Moab must acquire favour from Israel or Judah right early, (Isa_16:1,) for soon she would stand a restless fugitive on the borders of the latter, and implore protection. Fugitives, here, are compared to fluttering birds, routed from their nests, and left in timid indecision.
Daughters of Moab — Usually, and especially as applied to Judah, Babylon. etc., the word “daughters” of a place are the inhabitants of the place. But here the women seem to be the suppliants. They stand at the ford of Arnon, the ancient border of Moab. Num_21:13. The exhortation to them is,
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Take counsel — Apply counsel given by the prophet.
Execute judgment — Rather, decision. Decide at once to pass the stream. No delay is admissible. Flee for help to the mount in Jerusalem, Mount Zion.
Shadow as the night — Seek protection from divine wrath, such as the shadow of night is, from enemies. Let the Lord be thy shadow and pavilion, and be secure as much in noonday as in the night.
Hide the outcasts — In turn make secure the exiles from Judah in your midst. Often had Moab been such a refuge.
Bewray not — Reveal not the place of the persecuted exile.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–11 2. The verse gives no good sense in its…
2. The verse gives no good sense in its present position. Not only does it obscure the connexion between Isa_16:1 and Isa_16:3, but its language of prediction reveals an affinity with Isa_15:9. It has probably been misplaced (so Duhm), and the fact that the Moabites are represented as at “the fords of Arnon,” instead of in Edom, confirms the impression that we have here an addition to the original prophecy. The images of the wandering birds and the scattered nest (render as in R.V.) remind us of Isaiah (ch. Isa_10:14, Isa_31:5). The daughters of Moab are the provincial towns of Moab, or their inhabitants (cf. Psa_48:11).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–11 (2) As a wandering bird cast out of the…
(2) As a wandering bird cast out of the nest.—Better as in the margin, a forsaken nest. The “daughters of Moab” either literally, the women driven from their homes, or figuratively (as in Isa_16:1) the whole population of its towns and villages, are represented as fluttering in terror, like birds whose nests are spoiled (comp. Isa_10:14), like the fledglings in the nest, on the fords of Arnon, uncertain whether to return to their old homes or to cross into a strange land. The imagery reminds us of Psa_11:1, Pro_27:8, so also of Æsch. Agam. 49-52.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–11 For it shall be; rather, and it shall be.…
For it shall be; rather, and it shall be. The tribute having been paid, Moab will regain some confidence. Her fluttered population will return, and collect at the fords of the Amen, ready to recross it. As a wandering bird cast out of the nest; rather, as a wandering bird (or, wandering birds)as a scattered nest" (or, "brood of nestlings"). The daughters of Moab. The population of Moab generally, as "the daughter of Zion" (ver. 1) is the population of Jerusalem generally.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 4, 5 As a wandering bird, cast out of the nest
Isa_16:2
As a wandering bird, cast out of the nest
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The unrest of the sinner
The picture represents the distress and bewilderment of the wrong-doer.
He does not know whether to go back to the old door and knock at it in the hope that it may be opened to him again by some kindly hand, or to flee away into the land of darkness and silence. There is no peace, saith my God, to the wicked. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v4 Isa_16:4. Let Mine outcasts dwell with thee, Moab.
GOD’S OUTCASTS
Isa_16:4. Let Mine outcasts dwell with thee, Moab.
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I. In the most deserted condition of His people, God acknowledges them as His own. “Mine outcasts.” Sennacherib thought them his; but though forsaken by all the world, God claims them as His own, and avows His interest in them. Men pursue an opposite course; when individuals sink in the social scale, the kindly warmth of friendship is chilled, and the bond of intercourse broken (H. E. I., 23, 24, 2152–2157; P. D., 1422). But God is the friend who sticketh closer than any brother [1033] True, they sometimes esteem themselves outcasts even from Him (Psa_42:2), and still more frequently are thought to be so by the ungodly (Psa_42:3); but in this the ungodly make a mistake which in their case is natural, and God’s people should never wrong Him by suspecting Him of fickleness (chap. Isa_49:15).
[1033] Philip Henry says, “God’s people may be an outcast people—cast out from men’s love, their synagogue, their country; but God will own His people when men cast them out. They are outcasts, but they are His; and somehow or other He will provide a dwelling for them.” He adds, that though many of the ejected ministers were brought very low, had many children, were greatly harassed by persecutors, and their friends were unable to support them, yet in all his acquaintance he never knew, nor had heard of, any Nonconformist minister being in prison for debt.
II. God provides a refuge for His people when and where it might be least expected. “With thee, Moab.” Moab was not a neutral, but a hostile state, one of Israel’s most inveterate foes, always on the outlook for opportunities to display its hostility. Strange, therefore, that Moab should be selected as a protector for Jehovah’s outcasts; strange, but not unexampled. God often raises up friends for His people in unexpected quarters, supplies their needs by unexpected means, or turns their foes into friends (Pro_16:7). Esau’s heart was suddenly changed; Joseph found favour in the eyes of the keeper of the prison; Elijah was fed by ravens; the hungry lions forbore to touch Daniel, &c.
III. God would have His people to be only sojourners in Moab. His outcasts were merely to dwell there; they were not to be incorporated with the Moabitish nation; they were not to adopt either the social customs or the religious beliefs of that people. In like manner He would have His people remember always that in this world they are only sojourners (1Pe_2:11; H. E. I., 5026–5065).
IV. God is preparing to bring His outcast and scattered people home. He hath prepared for them a city, and He will bring them to the city He hath prepared for them (Joh_14:1). Let them recognise, rejoice in, and live in harmony with this gracious purpose (Php_3:17-21).—Samuel Thodey. [1036]
[1036] “I have long looked for you,” said a persecuting magistrate to a poor woman, “and now I commit you to prison; and then what will you do?” “If it please my Heavenly Father,” she replied, “I shall be fed at your table;” and so she was, for his own wife, who sat by, sent her daily food (Psa_84:11-12).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v5 tabernacle of David
tabernacle of David
(See Scofield "Act 15:16")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v6 Moab’s Pride and Ruin.
Moab’s Pride and Ruin.
The Lord’s invitation was issued to Moab also, for He wants all men to be saved and to come to the knowledge of the truth. The appeal, however, was unavailing, and therefore the prophecy of punishment is once more resumed.
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v. 6. We have heard of the pride of Moab, its conceit and foolish dependence upon its own strength, Jer 48:14-29; he is very proud; even of his haughtiness and his pride and his wrath, his senseless anger against Israel; but his lies shall not be so, his false boasts would soon be shown to be vain.
v. 7. Therefore shall Moab howl for Moab, lamenting its own ruin; every one shall howl; for the foundations of Kir-hareseth, the ruins of its strongest fortress, shall ye mourn, for this citadel of brick would be razed, or its grape-cakes would no more be available; surely they are stricken, rather, the people of Moab, utterly stricken by this calamity, would lament.
v. 8. For the fields of Heshbon languish and the vine of Sibmah, their richest products being ruined by the invaders; the lords of the heathen have broken dawn the principal plants thereof, all the fine plants of the vine whose culture was so extensively carried on in this country; they, namely, the grape-vines, are come even unto Jazer, in the northern part of the country; they wandered through the wilderness, extending to the desert on the east; her branches are stretched out, they are gone over the sea, spreading out over the Dead Sea, to Engedi and Hebron. All these rich gifts of God’s goodness were appointed to destruction.
v. 9. Therefore I will bewail with the weeping of Jazer the vine of Sibmah, the prophet’s tears joining in pity and in lament with those of the rich districts of Moab; I will water thee with my tears, O Heshbon, and Elealeh, weeping on account of the hardness of heart shown by the Moabites, which resulted in such a terrible punishment; for the shouting for thy summer fruits and for thy harvest is fallen, rather, "for the vintage-shout (hedad) is fallen on thy fruits and on thy vintage," namely, the invader, whose shout of triumph accompanied his trampling the harvest of fruits and grapes into the ground.
v. 10. And gladness is taken away and joy out of the plentiful field, out of the garden-land; and in thy vineyards there shall be no singing, neither shall there be shouting, as when the harvest was gathered in times of peace; the treaders shall tread out no wine in their presses; I have made their vintage-shouting to cease. The destruction wrought by the enemy has brought about the end of all happy harvesting; for what he does not destroy outright he plunders.
v. 11. Wherefore my bowels, his whole heart, shall sound like an harp for Moab, like the sounding-board of a stringed instrument, which vibrates with the depth of his emotion, and mine inward parts for Kir-haresh. But the most pitiful aspect of the entire situation is now given:
v. 12. And it shall come to pass, when it is seen that Moab is weary on the high place, when its people have lamented themselves weary, that he shall come to his sanctuary to pray, turning to the high place consecrated to his god Chemosh and tormenting himself to utter fatigue; but he shall not prevail, for the god in whom he foolishly trusts is nothing but a dead idol. Such is ever the result when men place their confidence in an idol of their own invention.
v. 13. This is the word that the Lord hath spoken concerning Moab since that time, that is, the prophecy recorded till now had been made some time before. The accurate time of its fulfilment is now added by the prophet:
v. 14. But now the Lord. hath spoken, saying, Within three years, as the years of an hireling, very carefully measured, and the glory of Moab shall be contemned, covered with shame, with all that great multitude, the whole mass of its inhabitants; and the remnant shall be very small and feeble, in no sense large, there would be but an insignificant remainder of the former mighty nation. The ruins of the places mentioned in this prophecy, whose names have been preserved even to this day, testify to both the inspiration of prophecy and the punitive justice of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 6, 8, 9, 11 General Information:
General Information:
This continues the prophecy about the people of Moab. God describes events that will happen in the future as if it is happening in the present. Verses 3 and 4 is probably the message that the Moabite rulers send to the king of Judah. (See: Isaiah 15:1-2)
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provide some shade like night in the middle of the day
The heat of the middle of the day represents the Moabites' suffering from their enemies, and shade represents protection from their enemies. Comparing the shade to night shows that they want strong protection. AT: "protect us completely from our enemies as a large shadow protects people from the hot sun" (See: Metaphor and Simile)
Let them live among you, the refugees from Moab
"Allow the refugees from Moab to live with you." Here "you" refers to the people of Judah.
be a hiding place for them from the destroyer
Providing a hiding place is spoken of as being a hiding place. AT: "give them a place to hide from those who are trying to destroy them" or "hide them from those who want to destroy them" (See: Metaphor)
translationWords
instruct
just
Moab
oppress
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 6, 8 16:3-4 Do not betray us . . . Hide…
16:3-4 Do not betray us . . . Hide them: Moab’s situation would become so dire that they would beg for asylum in other lands.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.