John Calvin Commentary Isaiah 15

The burden of Moab. Here the Prophet prophesies against the Moabites, who were neighbors to the Jews and related to them by blood. We know that the Moabites were descended from Lot, who was Abraham’s nephew (Genesis 11:31, 19:37).

Since these nations were so closely related, humanity at least demanded that they should maintain some friendly relations with each other. But no relationship prevented the Moabites from cherishing hostility towards the Jews, or even from harassing them whenever they had the power; this is evidence of a savage and barbarous disposition.

Therefore, on account of their cruelty towards the people of God, towards whom they should have conducted themselves with brotherly love, the Prophet threatens them with destruction.

We should remember the purpose of these predictions. It is not to be believed that they were of any benefit to the Moabites, even if they had heard the words we read from the Prophet's own mouth; for he neither addressed them directly nor sent them a written message.

Therefore, it was to believers, rather than to the Moabites, that the Prophet addressed his prophecies, and for two reasons.

The first reason was so that when believers saw so many changes occurring—cities overturned, kingdoms destroyed and replacing one another—they might not think that this world is governed by the blind violence of chance, but might instead acknowledge the providence of God.

If nothing had been foretold, human minds, having a strong tendency towards foolishness and being strangely blind to God’s works, might have been inclined to attribute all this to chance. But when they had been forewarned by the Prophets, they perceived God's judgments as if from a high watchtower.

To us also in the present day, Isaiah has, as it were, pointed out with his finger what was then hidden. In his predictions, we see God sitting on His judgment seat and regulating everything according to His pleasure. And although the wicked vented their mad rage in various ways, the Lord still used their actions to carry out His judgments.

The second purpose the prophets had in view was that, while the whole world was shaken, the Jews might know that God was watching over their safety. He also testified to the depth of His affection for the Church by taking vengeance on her enemies, who had treated her barbarously.

Ar-Moab. The Hebrew word ער (Ar) means a city, and קיר (kir) means a wall. However, since ער מואב (Ar-Moab) was one of the chief cities of the Moabites, it is understood here as a proper name.

We could indeed explain both words as common nouns, conveying a threat of the overthrow of the fortified towns of which the Moabites were proud, but I prefer the usual interpretation.

Therefore, Isaiah has given a description here so that we may see in it the overthrow of the Moabites when their chief cities are destroyed.

In the night. By the night, he means a sudden and unexpected event that the Moabites did not anticipate.

Since night is usually for rest, if anything happens at that time, it is seen as sudden and unexpected, and therefore causes great alarm.

Furthermore, he intended to rebuke the Moabites for their freedom from anxiety, as they considered themselves fortified by defenses on all sides and placed beyond the reach of all danger.

Is brought to silence. This means is destroyed, and therefore Silence can also mean Death.

Others disregard the metaphor and choose to translate it as, She is cut off; but I will leave that point undecided.

What Isaiah declares concerning the Moabites, Scripture also proclaims about the reprobate: that destruction is near and, when they are expecting nothing of the sort, it will fearfully overwhelm them (Jeremiah 23:19; 1 Thessalonians 5:2–3).

He shall go up into the house. Regarding the words, some overlook the Hebrew noun בית, (bayith); but since it signifies a house and a temple, it is probable that it was the word commonly used for a temple, as in many other passages the house of God means the temple (Exodus 23:19; Exodus 34:26; Deuteronomy 23:18; Joshua 9:23). By depicting the Moabites as bowing down before their idols, he simultaneously condemns their superstition in worshipping their idol Chemosh, as can be easily inferred from 1 Kings 11:7; Jeremiah 48:7; and Jeremiah 48:13. Isaiah says, “The Moabites will turn to their god when matters are so desperate, but to no avail, for they will find no assistance in him.”

And to Dibon to the high places. This makes it even more evident that he is speaking of the Temple. It is beyond doubt that the Moabites had a fortress, remarkable and celebrated above others, in which they had built high places in honor of their idol.

Being ignorant of the true God, to whom they could turn in adversity, we should not be surprised that they turn to an idol, in accordance with their usual custom. By doing this, they increased their misery and brought upon themselves an accumulation of all distresses, because they inflamed the wrath of God even more by the very means they thought were suitable for appeasing His wrath.

Therefore, he wished to state more plainly the condition of the ungodly, who have no refuge in adversity; for regarding those remedies they think will be suited to their afflictions, nothing can be more destructive to them, since they increasingly provoke the Lord’s indignation.

Moab shall howl over Nebo and over Medeba. Nebo was also one of the cities of the Moabites. The Prophet has already named two of them, Ar and Kir; he now adds a third, Nebo; and finally, he mentions a fourth, Medeba; as if he had said that this destruction would not only seize the extremities of that country but would also reach its innermost parts, so that not one corner would be exempt.

On every head. Every nation has its particular ceremonies to denote mourning or joy.

The Italians and other western nations allowed their hair and beards to grow when they were in mourning, and from this arose the phrase to lengthen the beard. On the other hand, the eastern nations shaved their heads and beards, which they considered ornamental; and when they reversed their usual custom, that was a token of mourning.

Therefore, nothing else is meant than that the condition of the whole kingdom will be so mournful that signs of joy will be set aside, and all will display tokens of grief and lamentation.

In his streets. He continues with the same subject, describing more fully the signs of mourning, in which Eastern nations are more profuse than others. For, having quicker understanding and keener feelings, they express their emotions by outward signs more than others do, who, being slower to comprehend, are also slower in movement and gesture. It was undoubtedly a fault in them that they indulged in so many ceremonies and gesticulations; but the Prophet spoke of these practices as known and common, only to describe the grief that would follow the desolation of that country.

Every one shall howl and descend to weeping. He added this description with good reason, for we are never moved by predictions unless the Lord places them, so to speak, before our eyes. So that the Jews would not think that these matters might be dismissed lightly, when he described that destruction, he also decided to mention mourning, weeping, and howling, so that they might almost see with their own eyes those events that appear incredible. For the Moabites were at that time in a state of profound peace, and believers had an even greater need to be confirmed, so that they would not doubt this prophecy. By this means, he points out the despair to which unbelievers are liable in adversity, because the support on which they rely is insecure.

And Heshbon shall cry, and Elealeh. Here he names other cities, for his design is to bind up, as it were, in a bundle all the cities of that country, so that they may be involved in the general destruction, as if he had said that none at all will be exempted.

Therefore the light-armed soldiers of Moab shall howl. Though על כן (gnal ken) literally signifies therefore, yet some think that a reason is not here assigned; but that is of little importance. The Prophet shows that there will be no one who does not howl; for he declares that the bold and courageous will mourn. Next he adds, the soul of every one shall howl to him. Everyone will be so engrossed with his own grief that he will not think of his neighbors.

My heart shall cry out for Moab. At last, he assumes the character of a mourner. But it may be thought strange and inconsistent for him to bewail the calamity of the Moabites, for he should rather have lamented the destruction of the Church and rejoiced at the ruin of her enemies.

However, it is customary for the prophets to assume in this way the character of those whose calamities they foretell. By this means, they exhibit their condition, as it were, on a stage, which produces a stronger impression than if they delivered their instruction directly. Yet, there can be no doubt that the prophets shuddered at God's judgments, even against the wicked, although the meaning I have stated is simpler and more appropriate and can easily be inferred from frequent usage.

His fugitives to Zoar, a heifer of three years old. He calls those who will escape from it fugitives; for he means that those who will escape from Moab will come even to Zoar. Now, he compares Zoar to a heifer of three years old, which is in full vigor and has not felt the pangs of birth, or toil, or the yoke, but revels in the buoyancy of mirth and wantonness.

When people are hard-pressed by an invading army, they flee to cities that have not been attacked and that appear to be the farthest removed from danger. Such was Zoar, for it had never been attacked by enemies. Yet, if it is thought better to view it as applying to the whole country, I have no objection, for Jeremiah appears to speak in general terms, although he borrows many statements from Isaiah (Jeremiah 48:34). But perhaps in that passage, he also names both Zoar and Horonaim, or rather the whole of the country between them.

If you extend it to the whole nation, the meaning will be: “The Moabites have enjoyed the highest luxury and every kind of abundance, and until now have suffered no distress. From this has arisen their stubbornness, and, in order to subdue them, they must be banished and driven even to Zoar.” Now Zoar was a town very far removed from the Moabites; and, therefore, he means that they cannot ensure their safety except by fleeing to a distance.

Here, all those with whom the Lord deals tenderly are taught not to exalt themselves or to provoke God by their wantonness, but to be modest even amidst the highest prosperity, and also to be prepared for every change, when the Lord is pleased to cast them down from their prosperity.

By the going up of Luhith. He describes other parts of the country of Moab and portrays the flight and mourning of the kind that will spread throughout the whole land.

By the way of Horonaim they shall raise the cry of sorrow. The words that we have translated as they shall raise up a cry, some render as they shall bruise or break themselves by crying, thinking that there is a transposition of the letters and that ע (ain) is doubled; thus the root of the verb would be רעה (ragnah). But as it made little difference to the meaning of the passage, I have adhered to the commonly accepted opinion that יעערו (yegnogneru) is derived from the verb עור (gnur). If it is thought better to make the verb signify break, the meaning will be: “There will be a shaking and, as it were, a breaking of the members of the body, when arm is dashed against arm.”