Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 16
CHAP. XVI.
SEnd ye a lamb of the ruler of the land. So Junius, expounding it of Lambs due Vers. 1. Junius.by way of tribute ever since Moab subdued by David, 2 Sam. 8. 2. and continuing tributary to part of his Kingdom, viz. the Kingdom of Israel, untill the time of Ahaziah and Jehoram, in whose daies they refused to pay any more this tribute, being a hundred thousand Lambs, 2 King. 3. 3. but called here a Lamb by a Syllepsis. Now he bids the Moabites to cease from this their sin of withholding this tribute due to the King of Israel, Lord of their land, threatning them otherwise, v. 2. that they shall be as a wandring bird fleeing to the waters of Arnom, from the rock even to the desert; that is, from Jockteel, the metropolitan City of Moab, 2 King. 14. 7. to the desert of Jordan, which was the furthest extent of that Kingdom, he means therefore, that all the Moabites from all parts should agree together to pay it to the King reigning in Jerusalem then, which he expresseth by these words, To the mount of the daughter of Zion. Calvin contrariwise reading it, Send ye a lamb to the Lord of the earth] saith, that Calvin.the Lord, who is ruler over all the world, is hereby meant, and that the speech is ironical, as if he had said, When ye shall see your selves beset with judgements, and your case desperate, and that no help is elsewhere to be had, then haply ye will think by sending lambs for sacrifice at Jerusalem to be delivered, but your hopes shall be frustrated, and so shall the hopes of all the wicked, although they Note. seek to God, when judgements irrevocable ceaze upon them. As for the former, he saith, it cannot stand, because there is no mention made of a tribute of Lambs to be paid to David, and if there were, what had the King of Israel to do withall? or if to him this tribute were now, why should it be sent to Jerusalem, and not rather to Samaria, the seat of the Kings of Israel? Ierom differing from both Hieronym.these, renders it, buy a lamb, the ruler of the earth, out of the rock of the desert, &c. that is, By the spirit of Prophecy I do here foretell you, that by the Lamb of God, Jesus Christ, who is Lord over all, coming of David, who came of Ruth, married to Boaz; leaving her Countrey Moab to follow Naomi to Ierusalem, ye shall have deliverance from all your sins and miseries. Why Ierom should for send, as it is in the Hebrew, reade it buy, I know not; but I incline most to his Exposition, because it is not Send a lamb to the Ruler, but the Lamb, Ruler of the earth. Ruler by apposition being put to Lamb as one and the same, and then it must needs be meant of Christ, in whose Name it is here prophesied, that even the Moabites should one day pray, being converted to his faith; for he that prayeth in Christs Name, sends up, as it were, this Lamb, making propitiation for his sins; and the Ruler of the earth he is, for so it is promised, I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Psal. 2.And whereas Iunius to approve his, renders the 2d ver. Otherwise as a wandring bird &c. Hebr. it is, And is as a wandring bird: Where he returns again by another similitude further to set forth Moabs misery, of which he was before speaking. Wherefore v. 1. comes in as a Prophecy touching Christ, a comfort against all miseries, to whom even the Heathens are exhorted to come, and to this he was carried by a Propheticall rapture, immediatly leaving it again, as he did the like before, chap. 5. 14. Or according to some, these words may go thus, Send a lamb O Ruler of the earth or world] The verb send being plurall for the three persons in the Godhead, yet all one: And to this subscribe Hugo, Hugo. Lyra. Vatablus.Lyra, Adam Sasbont and Vatablus, who all take it as spoken of Christ; yet as was before said, Ruler being by opposition put to the word Lamb. But for somuch as the Hebrews have no cases, we shall not erre whether we render it by the Accusative or Vocative. Iunius was then misled herein by the Hebrews, who to elude this Prophecy touching Christ, refer it to Hezekiah, as an exhortation to the Moabites to submit and pay tribute to him as they ought, that he might defend them, for they were never his subjects. And the rendring of the words, To the Ruler of the land, gave occasion to Calvin, leaving the old received Exposition, to excogitate another, and this seems to be favoured by our new Translation, rendring it likewise, yet herein it differs, that for the rock of the desert, it hath Sela of the desert; as if foreign signifying a rock, were a proper name. But for the rocks wherewith it is compassed, the City meant hereby is called Petra the rock, from whence the Countrey about hath the denomination, Arabia Petraea, according to Strabo. For the Translation of the Septuagint, Strabo lib. 16.followed by Cyril, I will send as it were creeping things upon the land, I think it such a corruption of the Text, that it is scarce worth the mentioning.
And it shall be as a wandring bird, going from the neast, &c. Here, saith Ierom, Vers. 2. Hieron.the Prophecie touching Christ being interposed v. 1. Isaiah returns again to prosecute what he had said, of Lions being sent against Moab, chap. 15. 9. for by reason of them it should be as a bird sleeing from her nest, that is, the people sleeing from their habitations for fear, and her daughters, that is, they who dwel in all the Cities thereof, at the rivers of Arnon, passing thereby into Captivity. For by Arnon, the uttermost bounds of Moab, they went, when into Assyria Captives. Iunius prosecuting his Exposition hath it, otherwise, that is, unless Junius.Moab oby the house of David, they shall flee, &c. But how different this reading is from the Original, I have already shewed. Calvin, But it shall be like a bird. That is, Let the Moabites send sacrifices to Ierusalem, and do what they can to prevent ruine and Captivity, they shall not escape. And as Marlorat hath it, they shall as easily by Gods power be driven out of their Country, as a Note. bird from her nest, and so shall the most potent Nation that is wicked, when God will. But thus they make it to cohere with v. 1. as it doth not, but is joyned by a conjunction copulative with v. 9. of chap. 15. And it shall be.
Gather counsel, or enter into counsel, make verdit what is to be done, and Vers. 3.this must be your way, make thy shadow as the night in the midst of noon day, hide, &c. As if he had said, this is the best course that ye can take to obtain mercy Hieron.of God to be preserved in danger to be an hiding place to his people, when they for fear of the enemy should flee from their own Country, then to keep them as it were, in the dark of the night from their pursuers; thus imitating Lot your father towards the men that came to Sodom, sheltring and rescuing them; and as their father Abraham, by his kindness sometime to Lot hath deserved that ye should do, when he recovered him with all that he had, out of his Captivity, Gen. 14. For Moab had rather hitherto holpen the enemy against Israel, as in many Histories appears. Therefore Calvin understands all this as ironicall, as Calvin.if the Prophet did nothing but upbraid them by their inhumanity to Israel in distress, shewing, that they should finde no more favour now in theirs, then they had formerly shewed to them. Iunius rather astents to Ierom here, and so do Junius. Adam Sasbont.some others, holding that the Prophet gives the Moabites counsel, when Sennacherib by his coming against Iudah, should cause many of the Jews to flee amongst them, to use them courteously, and to protect them; that when Nebuchadnezzar should afterwards indanger their Country, as here is prophesied, God might protect them. Only whereas Ierom understands the Metaphor of the noon-day and night, of light and darkness; Sasbont understands it of hot pursuit by the enemy to their great pain, as the sun in hot Countries is tedious to the traveller at noon-day; and their being as dark night to them, of humanity, whereby they might be comforted there-against. But herein the difference betwixt Ierom and Adam Sasbont is but smal; I hold with Ierom, that the Prophet is serious in advising Moab, as who doth also shew a reason, v. 4. He shall cease that oppresseth, the waster shall fail. That is, the proud King of Assyria, of Vers. 4.whom ye may haply be afraid, if ye should do for the Jews as I have said: For in one night his huge army was destroyed, and he put to flight: Although they that take the former words to be spoken ironically, hold this to be spoken not for the comfort of Moabites succouring Gods people, but of Israelites against their fear of that tyrant.
And the throne shall be prepared in mercy, and one shall sit upon it in truth seeking Vers. 5. Hieronym.judgement, &c. This, saith Jerom, is by the Hebrews understood of Hezekiah, a most righteous King; but by others of Christ. And it is not to be doubted, but that Christ is prophesied of in this Chapter, and the event is answerable: For even in the Primitive times many trophies built in Moab to the honour of Christ, shewed his Empire there. Of Christ also Calvin understands it, and Vatablus, because there is no durable comfort but in him: The word rendred truth Calvin. Vatabl.therefore is foreign in truth or firmness, intimating the everlasting continuance; and the tabernacle of David] is added to denote that this Kingdom should not be outwardly glorious, as other Kingdoms of this world, but mean in appearance, as a tent of an ordinary man is in comparison of a Kings Palace: And in saying, the tent of David, respect is had to his private condition divers years after his anointing to be King. To hasten justice] This is spoken to satisfie those that think long to have justice done them against their enemies; if any such shall think that too much delay is made, let them rest in this that he hasteneth justice, and it shall soon be done.
We have heard of the pride of Moab, &c. Here the Prophet returns again to Vers. 6.Prophecie against Moab, shewing the cause of their misery, their pride by reason of their high and strong wals, trusting to which they contemned their more mighty enemies: for that their pride was founded upon their strong wals, see v. 7. His lies shall not so succeed: Thus Iunius. His indignation is more then his Junius. Jerom.strength: So Ierom, and indeed one signification of the word foreign here used is fury, and one of foreign fortitudines, to render it then word for word, reade it thus, And his fury, not so his strengths or fortitudes. That is, he is proud of his strength beyond that it is. But Iunius following another signification of the word foreign his lies, gives almost the same sense in other words. Vatablus hath divers translations, There shall be no truth of his lies; or His indignation is nothing but lies, &c. And this of rendring it by lies, Calvin follows. In the sense all agree, Moabs pride and fury was greater then agreed with his strength.
Therefore Moab shall howl to Moab. That is, either one City to another, according to some; or the living lamenting the slain, according to others; or Vers. 7.within himself each one, according to others. For the foundations of Kirhareseth, ye smitten only shall roar. Vulgar Latine, To them that rejoyce over the wals of burnt brick, speak ye their plagues. But why the word is rendred by rejoycing I know not, because it signifies only foundations. Iunius respecting more the Junius.sense then the words. Of the foundations of Kirhareseth ye shall speak, but they are broken The sense is, that their greatest grief should be for this City, being interpreted, A wall of burnt brick, because it was so strong, that being once assaulted by three Kings, yet it could not be taken, but now the foundations of it 2 King. 3.should be razed, and the people smitten, therefore he useth the word foreign rugietis, not loquemini, as Iunius hath it.
Because the vines of Heshbon are cut up, &c. Of Heshbon see chap. 15. 4. Ier. Vers. 8. Hieronym.48. 31. almost as it is here spoken of. This and Sibmah, being as Ierom saith, but five hundred paces distant, it seems were fruitfull places as far as Iazer on the borders of Moab, for Vines grow in the fruitfullest soils. But now they should be all cut down, and so the Land deprived of the chief commodity thereof, as Musculus saith the Turks use to do when they come into a Countrey of vines, Musculus.they cut them all down; and forsomuch as they are an occasion of so much sinning, and there is none other way to beat it down, it were good, saith he, that other Potentates would do likewise in all places, sed inconsulto, unlesse there were no strong drink neither, because that also causeth drunkenness. The Lords of the Nations have trodden down the noblest branches, that is, The Assyrian Lords, the most excellent Vines, wherewith the Countrey abounded even to lazer, the border of the Land. And by the destruction of the Vines he intimateth the Countreys lying waste. Jerom by their coming to Iazer, and wandring in the desert, and passing over the sea, understands the people of Moab sleeing every way. Some others, by these words, They came to Iazer, the Vines planted and growing so far; but then under the similitude of Vine-branches of the best sort, the greatest of Moab sleeing and wandering in the Wildernesse, &c. Let the Reader take it which way he pleaseth. Iunius notes, that Iazer was a Town of the Merarites in Gad, Josh 21. 29. and applies going over the sea to choice plants carried over.
Therefore weep thou vine of Sibmah with the weeping of Jazer, &c. Vulgar Vers. 9.Latine, I will weep with the weeping of Jazer, the vine Sibmah. And thus Hebrew and Junius; it is like that Chap. 15. 5. it moves compassion even in the Prophet to think of the greatness of their misery. Of Sibmah in Reuben see Numb. 32. 38. Jazer, Sibmah, Elealeh and Heshbon, saith Jerom, were strong Towns, the overthrow whereof he thus prophesieth of.
Ʋpon thy vintage and harvest shall rush a song. New Translation, The shouting Vers. 10.for thy harvest is fallen, Junius being followed herein. Vulgar Latine, Vox calcantium irruit, it being meant, as Jerom hath it and Calvin, That the enemies Hieron. Calvin.coming upon them in the time of harvest, should fill all things with an hideous noise in stead of the joyfull singing that was wont to be at that time, and the songs and joy of the wine-makers should cease, as followeth vers. 10. So that unlesse the same thing be twice repeated, Junius his exposition cannot stand, and the word foreign is rather to be rendred a clamour, then a song in this place, although v. 11. by the same word a song or joyfull noise be set forth, for it signifieth both.
Therefore my bowels shall sound as an harp for Moab, &c. See the like Jer. 48. 36. Vers. 11.This and vers. 10. are nothing else but a further amplification of that which he said ver. 9.
Then he shall come to his sanctuary to pray, but not profit. That is, saith Ierom, Vers. 12.in his distress he shall seek to the Idols, whom he hath served, but shall finde no help, for they shall go to destruction together with him. But here is not only one seeking spoken of, but another in the beginning of the verse, When it shall appear that Moab is wearied upon the high places, he shall come, &c. That is, having sought in his misery to his gods in ordinary places, such as every Town and City had, he shall at length slee to some place reputed more holy, and the common Sanctuary of all distressed ones, thinking surely to have relief there; and this was Chamoz, as Ier. 48. 13. is shewed. For so, saith Calvin, Calvin.the superstitious Papists believe, that by seeking to some place more eminent for sanctity, they shall rather prevail, as to our Lady of Loretto. But the first original of this confidence was doubtlesse their observing, that amongst the people of God there was one place famous above all others for this, being called singularly the Sanctuary, even Solomons Temple. And it is to be noted, saith Calvin, because it is said, When it shall appear that Moab is wearied, &c. Note. that the wicked are not lead by any reason to see into the vanity of their seeking to Idols, but only by sense and experience, when hereby it appears, even as bruit beasts are lead, but then it is too late; wherefore let us hearken to right reason, and not stay to be thus lead, till destruction comes, and there will be no remedy.
This is the word which the Lord brought forth upon Moab from that time. That Vers. 13.is, saith Jerom, That Moab began to be a people: for he decreed of old, that Hieronym.a Moabite or Ammonite should not enter into the Congregation to the tenth generation. But because Moab was a people before that, it is better with Calvin to understand it from the time that Moab was so unkinde to Israel, because although he was not threatned till now, yet it was thus decreed then. Or from the time that Amos 2. it was threatned in Ʋzziah his time.
But now the Lord hath said, within three years, as the years of an hireling, &c. Vers. 14. Hieronym.That is, Whereas the threatning against Moab was before at large, now the certain coming is set for the coming of this judgement upon Moab, as the three years are compared to those of an hireling, because he will serve no longer, but to the day agreed upon, and then will have his pay, to shew the certainty of the time when Moab should be paid with judgement. And this was in Hezekiahs time spoken, and in his time performed, or the three years being not counted from the Prophecie, but after that Moab should begin to fall, it should be totally ruined in three years by Nebuchadnezzar, who five years after Jerusalem destroyed Moab, Jol. antiq. l. 10, 11.