Verse-by-Verse Bible Commentary
Isaiah 16:6

Clarke's Commentary

Verse Isaiah 16:6. We have heard of the pride of Moab - "We have heard the pride of Moab"] For גא ge, read גאה geah; two MSS., one ancient, and Jeremiah 48:29. Zephaniah, Zephaniah 2:8-10, in his prophecy against Moab, the subject of which is the same with that of Jeremiah in his forty-eighth chapter, (Isaiah 15:1,) enlarges much on the pride of Moab, and their insolent behaviour towards the Jews: -

"I have heard the reproach of Moab;

And the revilings of the sons of Ammon:

Who have reproached my people;

And have magnified themselves against their borders.

Therefore, as I live, saith JEHOVAH God of hosts,

the God of Israel:

Surely Moab shall be as Sodom,

And the sons of Ammon as Gomorrah:

A possession of nettles, and pits of salt,

And a desolation for ever.

The residue of my people shall spoil them,

And the remnant of my nation shall dispossess them:

This shall they have for their pride;

Because they have raised a reproach, and have magnified

themselves

Against the people of JEHOVAH God of hosts."

Bridgeway Bible Commentary

Devastation in Moab (15:1-16:14)

The place names mentioned in these two chapters indicate that the attack on Moab comes from the north, most likely from Assyria. The attack is swift and ruthless, and towns fall in a night. Wherever a person looks, there is mourning (15:1-4). Even Isaiah weeps as he sees the people fleeing pitifully, rushing along the streets, across the streams and over the fields that have been damaged by the invading armies. They take with them whatever precious possessions they can carry (5-7). There has already been plenty of bloodshed, but Isaiah sees that more is to come (8-9).
In desperation Moab’s leaders send an urgent request to Jerusalem, asking the Judean leaders to allow Moab’s fleeing and scattered refugees to enter Judah. With their request they send a gift of lambs as an expression of appreciation for the help they hope to receive (16:1-4a). The messengers from Moab try to win the Judeans’ favour by declaring their confidence in Judah’s future. They express the hope that Judah will conquer all enemies, and that the dynasty of David will continue to prosper till it achieves fully its ideals of faithfulness, love, righteousness and justice (4b-5).
However, the Judean rulers, remembering the Moabites’ insults in the past, do not trust them. They refuse to help, no matter how much the Moabites weep and wail (6-7). Nevertheless, Isaiah feels pity for them as he sees their country ruined and their vineyards destroyed in the devastation of war (8-11). Moab’s hour of judgment has come, and all the Moabites’ prayers to their gods will not save them (12-14).

Coffman's Commentaries on the Bible

"We have heard of the pride of Moab, and that he is very proud; even of his arrogance, and his pride, and his wrath; his boastings are naught. Therefore shall Moab wail for Moab, everyone shall wail: for the raisin-cakes of Kirhareseth shall ye mourn, utterly stricken, For the fields of Heshbon languisheth, and the vine of Sibmah; the lords of the nations have broken down the choice branches thereof, which reached even unto 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 thee with my tears, O Heshbon, and Elealeh: for upon thy summer fruits and upon thy harvest the battle shout is fallen. And gladness is taken away, and joy out of the fruitful field; and in the vineyards there shall be no singing, neither joyful noise: no treader shall tread out wine in the wine presses; I have made the vintage shout to cease. Wherefore my heart soundeth like a harp for Moab, and mine inward parts for Kirheres. And it shall come to pass when Moab presenteth himself, when he wearieth himself upon the high place, and shall come to his sanctuary to pray, that he shall not prevail."

The rejection of Moab, whether based upon Isaiah's perception of their deceit and hypocrisy or upon the unwillingness of Moab to seek the true God, appears here to have been founded upon compelling reasons.

We should note the affirmation of scholars like Kelley who considered the gift of lambs from Moab to Jerusalem and their mention of the Davidic kingdom to come as efforts to deceive Israel into giving them refuge.Footnote is not available We reject this notion as being absolutely unsupported in the text; and we believe that Moab's failure to get the refuge they needed was due not to Israel's unwillingness to give it, but to Moab's unwillingness to receive it. Throughout this passage, the pride, arrogance, boastfulness and stubbornness of Moab are repeatedly stressed. One may see the duplication of this attitude continually in the unwillingness of evil men to receive the blessing and forgiveness of God.

It is significant that along with such qualities as arrogance, pride, etc., the Moabites' love of "raisin-cakes" was mentioned. This was not a mere food item, but an essential tool of the pagan religion so dear to the people. The raisin-cakes were customary payments received by the sacred prostitutes of their pagan shrines. Isaiah 16:12 cited the pitiful futility of their religious practices.

"The vine of Sibmah" This must indeed have been a famous vine. The reference to its branches going into the wilderness and even "crossing the sea" probably refers to the propagation of the plant throughout Palestine and beyond.

"Isaiah could not but lament the destruction to be meted out to all of the fair and smiling countryside of Moab. In vain, her supplicants would besiege the heathen altars of their high places."Footnote is not available

We believe that Hailey's analysis of this passage is correct and that we have in this paragraph "The reasons for Moab's rejection of Isaiah's advice and Jehovah's offer of refuge."Footnote is not available It lay squarely in the same reasons that wicked men still act upon in their denial of heavenly mercy, i.e., their pride, arrogance, stubbornness, boastfulness, and self-sufficiency.

Barnes' Notes on the Whole Bible

We have heard of the pride of Moab - We Jews; we have “all” heard of it; that is, we “know” that he is proud. The evident design of the prophet here is, to say that Moab was so proud, and was well known to be so haughty, that he would “reject” this counsel. He would neither send the usual tribute to the land of Judea Isaiah 16:1, thus acknowledging his dependence on them; nor would he give protection to the exiled Jews as they should wander through his land, and “thus” endeavor to conciliate their favor, and secure their friendship. As a consequence of this, the prophet proceeds to state that heavy judgments would come upon Moab as a nation.

He is very proud - The same thing is stated in the parallel place in Jeremiah 48:29 (compare Isaiah 16:11). Moab was at ease; he was confident in his security; he feared nothing; he sought “no” means, therefore, of securing the friendship of the Jews.

And his wrath - As the result of pride and haughtiness. Wrath or indignation is excited in a proud man when he is opposed, and when the interests of others are not made to give way to his.

But his lies shall not be so - The Hebrew phrase (לא־כן lo' kên) - ‘not so’ here seems to be used in the sense of ‘not right;’ ‘not firm, or established;’ that is, his vain boasting, his false pretensions, his “lies” shall not be confirmed, or established; or they shall be vain and impotent. In the parallel place in Jeremiah, it is, ‘But it shall not be so; his lies shall not effect it.’ The word rendered ‘his lies’ here (בדיו badāyv), means his boasting, or vain and confident speaking. In Isaiah 44:25, it is connected with the vain and confident responses of diviners and soothsayers. Here it means that Moab boasted of his strength and security, and did not feel his need of the friendship of the Jews; but that his security was false, and that it should not result according to his expectations. That Moab was proud, is also stated in Isaiah 25:8; and that he was disposed to give vent to his pride by reproaching the people of God, is apparent from Zechariah 2:8 :

I have heard the reproach of Moab,

And the revilings of the children of Ammon,

Whereby they have reproached my people,

And boasted themselves upon their border.

Calvin's Commentary on the Bible

6.We have heard of the pride of Moab. The Prophet added this statement by way of anticipation. It might be thought that men could not believe what he had promised about restoring the throne of the king and destroying the Moabites, who at that time were in a flourishing state of riches, and were defended by strong fortresses, and who, puffed up with the prosperity which they now enjoyed, were exceedingly proud. Besides, their haughtiness, with which they scorned the unhappy Jews, was a disagreeable and powerful weapon for discouraging or shaking their minds. To provide against this temptation, he relates that their boasting was well known, but that their pride would not prevent God from overthrowing them; because no array of armed forces, no treasures of riches, no multitude of men, can withstand God. Isaiah speaks of it as a thing extensively known, that the Moabites are puffed up in such a manner that they dread nothing; as is commonly the case with those who are well supplied with riches and troops, that they idly exalt themselves above God and men. But whatever may be their arrogance, the Lord will easily restrain it.

His insolence. ⁽²⁵⁷⁾ The Hebrew word עברה (gnebrah) most frequently signifies indignation; but the connection in which it stands appears to call for something more definite. This noun is derived from the verb עבר, (gnabar,) to pass or go beyond, answering to the Latin word excessus ; and therefore I have thought it better to translate it insolence. In a parallel passage, after the words pride and arrogance comes the phrase haughtiness of heart. (Jeremiah 48:29.) Both Isaiah and Jeremiah, I have no doubt, mean that the Moabites, in consequence of their stubborn and disdainful behavior, and their sumptuous mode of living, were so cruel, that they kindled into wrath on the most trivial occasions, and rose fiercely against others. This vice is always accompanied by haughtiness of mind; for pride is followed by disdain and contempt of others, and they who claim more than is due to them easily kindle into rage, and become furious for the smallest offense. In short, they can bear nothing, and are not only passionate, but likewise outrageous. They would wish that all should yield to them, and that they should yield to none. If all do not yield at their bidding, they think that injustice is done to them. This passionate temper is easily betrayed by proud men. On the other hand, the humble possess kindness accompanied by corresponding modesty, and easily forgive any one who has injured them.

His lies. The Hebrew word בדים (baddim) denotes either a mans limbs, or the branches of a tree, and sometimes it is put for divination. Accordingly, the Greek translators ⁽²⁵⁸⁾ render it μαντεἰα, divination, and it has that signification in other passages. Some think that it is here used metaphorically for children; others translate it either discourses or thoughts; and others render it strength or sinews. But in my opinion it is rather put for vain boasting; for this word often denotes falsehood, and we shall soon see how well this signification applies to the present passage.

There is quite as much difference in the interpretation of the word כן (ken,) so. The greater part suppose it to mean that “the lies are not right,” or that “the discourses are not right,” and others, that “the lies are not true;” and as to the substance of the matter, I am almost of their opinion. I have no doubt that the meaning of the Prophet is, that Moab foolishly utters his vain boastings, for he will not accomplish what he imagines. As to the words, the meaning of them is obtained with greater certainty from Jeremiah 48:30. After the same words which are here employed by Isaiah, he immediately adds, for the sake of explaining them, לא כן, (lo ken,) Not so; ⁽²⁵⁹⁾ his lies shall not so effect it. As if he had said, “What is determined in their hearts shall fail of accomplishment.” Yet I do not think, that in the former clause the particle כן (ken) denotes comparison, but rather confirmation, so to speak, but negatively; for he declares that there will be no firmness or stability in his counsels, that his divinations or lies will not take effect. Proud men settle everything as if everything were in their power, and were not subject to the providence of God. “Such arrogance, ” says Isaiah, shall be brought down, and all that they promise, as to their own strength, shall vanish away. This reminds us that pride is highly displeasing to God, and that the more men are puffed up with their riches, they are the nearer to destruction.

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Smith's Bible Commentary

Let's turn to Isaiah chapter 16 as we continue our study through the prophecy of Isaiah.

Now, in these next few chapters that we are covering here in Isaiah, behind the scenes Assyria is arising as a strong powerful military force. Assyria with its capital city of Nineveh is becoming extremely powerful and beginning to develop a tremendous army that will soon be on a campaign of subjugating the world. And so the prophet Isaiah begins to address himself to some of the various countries roundabout-to Moab, to Syria, to Ephraim, and all because these nations, Egypt, Ethiopia, are to be in conflict and in battle with the Assyrians. And so behind these next chapters you have to see the clouds of war rising from Assyria as they are going to soon begin their sweep down into this area of the world. And Isaiah is addressing now the nations concerning the destruction that is sure to come during this Assyrian invasion.

And the first nation that he addresses himself to is the nation of Moab, which is the present-day Jordan. It lies on the east of the Jordan River from Mount Gilead actually on south to Mount Seir.

Send ye the lamb to the ruler of the land from Sela ( Isaiah 16:1 )

Now Sela is the word rock and from it the word petra and the city of Petra which happens to be in the area of Moab.

to the wilderness, unto the mount of the daughter of Zion. 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. Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth. Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land. And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness ( Isaiah 16:1-5 ).

And then he begins his lament over Moab because of their great pride. Now, as we mentioned earlier as we were studying the prophecies of Isaiah, there's a unique characteristic in... well, it isn't unique because it is in many of the prophets, where they will be talking about a situation that is close at hand, but there seems to be a dual fulfillment of the prophecy and it reaches on out to another era and it spans into another time. And so, there is often what we call the near fulfillment and the far fulfillment of this prophecy.

Now many Bible scholars in the far fulfillment of this prophecy, as God is commanding Moab to "meet the wandering bird that is cast out of the nest, at the fords of Arnon and to hide the outcast and betray not him that wanders. And let the outcast dwell with thee, Moab," there are many Bible scholars who see this in its fulfillment as yet to come when in the midst of the seven-year period that God has yet to reckon to the nation Israel. For in Daniel the ninth chapter, the angel said unto Daniel, "There are seventy sevens determined upon the nation Israel, to finish the transgressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the prophecy, and to anoint the Most Holy One" ( Daniel 9:24 ).

No one understands from the time the commandment goes forth to restore and rebuild Jerusalem to the coming of the Messiah the Prince will be seven sevens and sixty-two sevens and the walls will be built again in troublous times. But the Messiah will be cut off without receiving the kingdom. And the people will end up by being dispersed. Now Daniel said, "The prince of the people that shall come will make a covenant with Israel for the seventieth week." Or for this last week, this last period of seven years, but in the midst of the seven years, he will break the covenant and set up an abomination which causes desolation.

The disciples came to Jesus one day and they said, "Lord, what will be the sign of Your coming and the end of the age?" And Jesus began to tell them the signs that they should watch for, the things that would be transpiring in the earth which would be a warning to them that they were approaching the end of the age. And as Jesus is talking to them about the various signs, He does speak to them, talking again to the Jews, "When you see the abomination of desolation, that was spoken of by Daniel the prophet, standing in the holy place, then flee to the wilderness. And if you happen to be on the roof of your house, don't even bother grabbing a coat as you're going through. Just get out of there as quickly as you can. And if you are out in the field working, don't even return to your house, but get down to the wilderness just as quickly as possible."

So the Lord is warning them that the sign of the abomination of desolation. Now He said, "He that has wisdom understand." Because He said, "There is going to be a time of Great Tribulation such as the world has never seen before or will ever see again." Now, we are told in the book of Revelation, chapter 12, that John saw these various characters, or these various symbolisms. He saw a woman clothed with the moon and the stars. Twelve stars and the moon. And she was travailing, ready to bring forth a child. And he saw this great dragon that was seeking to devour the child as soon as it was born. And he speaks of how the woman brought forth the child which was caught on up into heaven to his throne. And so the dragon sought to make war against the remnant of the woman's seed, but God gave to her the wings of an eagle to bear her to the wilderness place where she is to be nourished for three-and-a-half years.

From a prophetic standpoint, what this is all talking about is that God has one more seven-year cycle to fulfill in the history of the nation of Israel. The sixty-nine seven-year cycles were fulfilled from the time of the commandment to restore and rebuild Jerusalem to the coming of Jesus Christ. The sixty-nine seven-year cycles were fulfilled actually to the day. For in March 14, 445 B.C. Artaxerxes gave the commandment to Nehemiah to restore and rebuild Jerusalem and 173,880 days later, 483 years on the Babylonian calendar, 360 days in the year, Jesus on April the sixth, 32 A.D. made His triumphant entry in Jerusalem. Fulfilled right on the letter.

But the angel said," There are seventy sevens." Now Jesus in being cut off, the Messiah will be cut off. Jesus was cut off. But in being cut off, in His being cut off, He made, through His death upon the cross, He made reconciliation for iniquity. He made an end of our sins. But He did not set up the everlasting kingdom, nor was the most holy place anointed, nor were the prophecies all fulfilled. So a part of those prophecies are yet remaining and they will take place at the end of the seventieth seven-year cycle. So there is one missing seven-year cycle that Jesus, when He was talking with His disciples, declared that it was a yet future thing.

When the church is taken out of the earth, it will then immediately give rise to the antichrist. Sometime after the church is removed, I believe that it will pretty much coincide with the removal of the church, for "that which hinders shall hinder until it is taken out of the way" ( 2 Thessalonians 2:7 ); and then shall that "man of sin be revealed, the son of perdition" ( 2 Thessalonians 2:3 ) who comes forth with all kinds of lies and deceit and guile. In Revelation chapter 4 you see the church taken up into heaven. "I saw a door open in heaven: and the first voice was as of a trumpet saying, 'Come up hither, and I will show things which will be after' [the church thing]. And immediately I was caught away by the Spirit into heaven; and there I saw the throne of God and the emerald type of rainbow about the throne of God. The twenty-four lesser thrones of the elders and the cherubim as they were worshipping God and the elders as they join in the worship, falling on their faces and casting their crowns on the glassy sea" ( Revelation 4:1-4 , Revelation 4:10 ). Declaring the worthiness of God to receive the praise and the worship.

And then in chapter 5 he saw the scroll with seven seals in the right hand of Him that was sitting upon the throne. Heard the angel say, "Who's worthy to take the scroll and loose the seal? The title deed to the earth. Who's worthy to take this title deed? To reclaim the earth. The day of redemption has come. Who is worthy?" And John began to sob because no man was worthy in heaven, in earth, under the sea to take the scroll or even to look thereon. And the elders said, "Don't weep, John. Behold, the Lion of the tribe of Judah hath prevailed to take the scroll, and loose the seal." And John saw. Turned and he saw Him as a lamb that had been slaughtered. And he saw Him as He stepped forth and took the scroll out of the right hand of Him that sat upon the throne. And immediately the twenty-four elders took little golden bowls that were full of incense odors, the prayers of the saints. Offer them before God. And they sang a new song, saying, "Thou art worthy to take the scroll, and loose the seal thereof: for Thou was slain and You have redeemed us by Your blood out of all of the nations, tribe, kindred, tongues and people. And You have made us unto our God kings and priests: and we shall reign with You upon the earth" ( Revelation 5:9-10 ).

The song of the redeemed church in heaven. Only the redeemed church can sing that song. That is not the song of Israel; it's out of all of the families of the people on the earth. That is not the song of angels; it's only the song of the redeemed church. "Thou wast slain, and hast redeemed us by Thy blood." Angels can't sing that song, but they can sing the chorus, and so they join in. A hundred million strong plus millions and millions as they sing, "Worthy is the Lamb to receive glory and power and might and dominion and glories and thrones," and so forth. But we sing the verse.

And so we get into chapter 6. "And he opened the first seal and the angel said, 'Come.' And I saw, and a white horse with his rider came forth conquering and to conquer" ( Revelation 6:1-2 ). The antichrist, the revelation of the antichrist, it immediately follows the glorious acclamation of the worthiness of Christ to take the scroll and loose the seals. So the introduction of the antichrist upon the earth. And one of the first orders of business of the antichrist as he is putting together the earth once again that has been ravaged by war when Russia invades the Middle East. So now he's starting to put the pieces together because Russia has been soundly and thoroughly defeated in her invasion of the Middle East. He starts to put the pieces together again and the first thing he does is make a covenant with the nation of Israel.

Now the Bible doesn't say that the covenant includes the rebuilding of the temple, but that is my own personal feeling and opinion, and it's very strong. That this covenant that he makes with the nation Israel includes their giving to them the privilege of the rebuilding of their temple. And when they rebuild their temple, they will not build it on the site of the Mosque of Omar, or that which is commonly called the Mosque of Omar, which in reality is the Dome of the Rock Mosque.

I believe that they'll leave the Dome of the Rock Mosque intact. I believe that they will build a wall on the north side of the Dome of the Rock Mosque. And in that large area of some fifteen acres or so they will make provision for the Jews to build their temple, which many of their scientists now believe is above the site of Solomon's temple. Just last June one of the archaeologists and scientists in Israel came out with a very interesting article that was published in the Jerusalem Post in which he declared and gave his findings for believing that the temple of Solomon actually was north of the Dome of the Rock Mosque. Which if they can prove and all, which they are seeking to do, it will be a tremendous kind of a boon for those Jews that are wanting to rebuild their temple, because it means they can build it without having a holy war. All the Moslems of the world marching against them. It would be very easy just to put a wall and there is a verse in Ezekiel that talks about putting a wall along to separate. And in the eleventh chapter of the book of Revelation where the Lord gave unto John a ruler and said, "Now go measure the new temple and the court." He said, "Don't measure the outer court because it's been given to the heathens." And the Dome of the Rock Mosque stands in what would have been the outer court of Solomon's temple if Solomon's temple was there on the north side.

So he'll make a covenant with the nation Israel. But in the midst of the seven-year period, after three-and-a-half years, he will come to Jerusalem and according to what Paul tells us in Second Thessalonians, and Jesus spoke about in Matthew 24:1-51 , and Daniel spoke about in chapter 9, he will stand in the rebuilt temple and declare himself to be God. And he will demand that they worship him as God. Now according to the scriptures, according to Jesus, this is the sign for the Jews to flee out of Jerusalem. Get out of there as quickly as you can, because the antichrist, the man of sin, is going to now demand that the Jews worship him as God. And though they had initially hailed him as the Messiah, at this point they're going to realize that they were mistaken and deceived by this man. And Jesus said, "Get out of there as quickly as you can. Don't bother taking anything with you."

And according to Revelation, God will give to them wings of an eagle to bear them to a wilderness place where they will be nourished for three-and-a-half years. And the antichrist will send out an army after them, but the earth will open up and swallow his army. And so we begin to see the prophetic scene take place. Now where are they going to the wilderness and where will they be fleeing? Here's where this prophecy of Isaiah begins to unfold.

Send ye the lamb to the ruler of the land from Petra to the wilderness, unto the mount of the daughter of Zion. 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. Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; betray not him that wandereth. Let mine outcasts [God says, "mine outcasts"] dwell with thee, Moab; be thou a covering to them from the face of the spoiler [or from the antichrist]: for the extortioner [the antichrist] is at an end, the spoiler ceaseth, and the oppressors are consumed out of the land. [And what will happen?] And in mercy shall the throne be established: and he [that is, Jesus] shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hastening righteousness ( Isaiah 16:1-5 ).

Now one further note should be made about this before we move on. And that is, the day that the antichrist comes, or the man of sin, the son of perdition, the beast, one of the many names that the scripture gives to him, the spoiler, the extortioner, the day that he comes and stands in the rebuilt temple and declares that he is God in the midst of the seven-year period, the day that that takes place, it will be from that day 1,290 days until Jesus comes again with His church to set up His kingdom upon the earth. So we're moving down towards this final sequence of events. We are reading constantly of Russia's threat to move into the Middle East because of her own oil needs. And that will be the event that will more or less trigger this final sequence of events. For as Russia moves in, God will soundly defeat Russia. It will give rise to the ten nations of Europe out of which will arise this man of sin who will make a covenant with the nation of Israel for seven years. But in the midst of the seven-year period, he'll break the covenant by coming into the temple declaring that he is God, demanding that he is worshipped as God, stopping the daily sacrifices and prayers. And 1,290 days later, Jesus coming again with the church to establish God's kingdom upon the earth.

So at this point the Jews are to flee to the wilderness. God is telling Moab, "Open up your arms. Receive them. Cover them. Keep them safe from the extortioner and from the spoiler and all. And hide them. Don't betray them until this time of indignation is over passed." Time of great tribulation. And of course, until the King comes to sit upon the throne of David and to establish it in righteousness.

Now he turns to Moab at the immediate condition. Moab has been filled with pride.

he is very proud: filled with haughtiness, and his pride, and his wrath ( Isaiah 16:6 ):

Now notice: pride, very proud. Haughtiness, pride, these words in the Hebrew are all a little different, but they come from the same base or root word. It is like using the word boast, boastfulness, boasting, and the boaster, and so forth. It's the same root word in the Hebrew as it speaks of the great pride of Moab.

Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kirhareseth shall ye mourn; surely they are stricken ( Isaiah 16:7 ).

And so it tells about how that this tremendous... the vineyard for which Moab was famous were going to be trampled under the soldiers that were to come. They would no longer be trampling... the people would no longer be trampling the grapes in the winepresses. Now there was a cry that the people used to sort of as they would stomp the grapes in the winepresses they would cry, "Haddad! Haddad! Haddad!" With every, you know, "Haddad! Haddad! Haddad!" as they were stepping down the grapes and crushing them. And so the prophet is saying this cry Haddad! will no longer be heard in the winepresses, but it will be heard by the marching of the soldiers that are trampling down the vineyards. They will be coming marching to the, "Haddad! Haddad! Haddad! Haddad!" and it will be a not a sign of, not a shout of rejoicing, but a sound of the conquering armies of the Assyrians who shall destroy the marvelous vineyards of Moab.

And in verses Isaiah 16:13 , and Isaiah 16:14 he declares that this judgment against Moab will actually come within a three-year span of time. And within three years, Assyria conquered over Moab. And as the result, Moab will become, though she was very proud and all, she'll become very small and feeble. "

Dr. Constable's Expository Notes

The prophet explained the reason for Moab’s destruction, pride (cf. Isaiah 16:1-4 a), and its result, grief (cf. Isaiah 15:2-4). Her excessive pride, arrogance, and insolence were the reason for her invasion; the invader was but the instrument of God (cf. Isaiah 13:11). There was no basis in reality for her boasting. Moab was covered with grapevines, which the enemy would destroy. As a grapevine, Moab had extended its influence far beyond its borders, but now an enemy had cut back her fruitfulness. This would result in much despair and wailing in Moab. Raisin cakes appear to have been a major export of the nation that the Moabites relished as a delicacy in their homes (cf. 1 Chronicles 12:40; Hosea 3:1).

Gill's Exposition of the Whole Bible

We have heard of the pride of Moab,.... These are the words of the prophet, either in the name of the Lord, or in the person of the Jews, or of other nations, who had heard very frequently, and from many persons, and from every quarter, of the excessive pride of this people, and had many instances of it related to them, which foretold their ruin; for pride comes before a fall:

([he] is very proud): though his original was so base and infamous; and therefore there is little reason to hope or expect that he would take the advice above given him, or do the good offices for the Jews he was exhorted to; his pride was such, that he would despise the counsel of God, and would never stoop to do any favour for his people:

[even] of his haughtiness, and his pride, and his wrath; of his contempt of the people of God, and his wrath against them:

[but] his lies [shall] not be so; or, "his strength" shall "not be so" b; as his wrath: he shall not be able to do what in his pride and wrath he said he would do; all his wicked thoughts and devices, all his haughty and wrathful expressions, will signify nothing; they will all be of no effect, for God resisteth the proud, see Jeremiah 48:30. It may be rendered, "not right", that of "his diviners" c; their words and works, what they say or do; so the word is used in Isaiah 44:25.

b לא כן בדיו "non sicut, fortitudo ejus"; so some in Vatablus. c לא-כן בדיו "non rectum divinorum ejus", Vitringa.

Henry's Complete Commentary on the Bible

      6 We have heard of the pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath: but his lies shall not be so.   7 Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kir-hareseth shall ye mourn; surely they are stricken.   8 For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the wilderness: her branches are stretched out, they are gone over the sea.   9 Therefore I will bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy harvest is fallen.   10 And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses; I have made their vintage shouting to cease.   11 Wherefore my bowels shall sound like a harp for Moab, and mine inward parts for Kir-haresh.   12 And it shall come to pass, when it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail.   13 This is the word that the LORD hath spoken concerning Moab since that time.   14 But now the LORD hath spoken, saying, Within three years, as the years of a hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.

      Here we have, I. The sins with which Moab is charged, Isaiah 16:6; Isaiah 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,Deuteronomy 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 (Isaiah 16:7; Isaiah 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 (2 Kings 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, Isaiah 16:8; Isaiah 16:10. See, [1.] What a fruitful pleasant country they had, as the garden of the Lord, Genesis 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, Psalms 4:6; Psalms 4:7. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hosea 2:11; Hosea 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, Habakkuk 3:17; Habakkuk 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 (Isaiah 16:11; Isaiah 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 Isaiah 15:5; Isaiah 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, Isaiah 16:12; Isaiah 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,Judges 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 (Isaiah 16:13; Isaiah 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,Isaiah 16:14; Isaiah 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.