John Calvin Commentary Isaiah 16:1

"Send ye the lambs for the ruler of the land from Selah to the wilderness, unto the mount of the daughter of Zion." — Isaiah 16:1 (ASV)

Send ye a lamb. Here the Prophet scoffs at the Moabites for not acknowledging God at the proper time, but recklessly waiting for the stroke of His hand, until they were completely destroyed. It is, therefore, a condemnation of late repentance, when people cannot be brought to obedience by any warnings, and continue in obstinate opposition to God. When the disease is incurable, an exhortation of this kind is appropriate; and this ought to be carefully observed, for both Jews and Christians misinterpret this passage.

Jerome explains it as referring to Christ, because He drew His birth from the Moabites (Ruth 1:4, Matthew 1:5), from whom Ruth was descended; and that opinion has been adopted by almost all Christians, as if the Prophet had said, “O Lord, though a judgment so severe as this awaits the Moabites, still You will not utterly destroy them; for they will send You a Lamb, the ruler of the world.” But that interpretation, being destitute of plausibility, need not be refuted.

On the other hand, the Jews think that these words were spoken because, while the Jews were in a depressed condition, the Moabites ceased to pay the tribute which they owed them. They believe that, after having prophesied about the restoration of the kingdom of Judah, Isaiah likewise added an exhortation to remind them to acknowledge their king. They even go so far as to say that it serves the purpose of a royal edict, taking them to task for their disloyalty: “Send the tribute which you owe.” But we nowhere read that the Moabites were subjects or tributaries to the Jews, and there is no probability in the conjecture. Nor does the passage which they quote (2 Kings 3:5–6) give them any support; for that passage relates to the king of Israel, and expressly mentions Ahab and Samaria, who cherished, as we are aware, the utmost hatred against the Jews.

I therefore adhere to the interpretation I first noticed as the true and natural one. The Prophet’s design is to condemn the Moabites for not having repented in due season, and to tell them that they will now in vain do what they might easily have done formerly, and with great advantage to themselves. We ought, therefore, to view it as spoken ironically (εἰρωνικῶς): Send; as if he had said that there is no hope of pardon, that they will send in vain. When the wicked are warned, they indolently disregard all exhortation. When they are punished, they gaze around them with distressful looks, seeking assistance in every direction, and trying every method of relief, but unsuccessfully, for they gain no advantage. Isaiah, therefore, reproaches them for obstinacy and rebellion, and shows that there will be no time for repentance when they meet with the destruction which they deserve.

To the ruler of the world. The opinion of the Jews, that this denotes Hezekiah, is at variance with all reason; for ארץ (eretz) does not here denote a particular country, but rather the whole world, of which he speaks in general terms. The appellation Ruler must therefore be viewed as referring to God Himself. By a lamb, he means what was to be offered in sacrifice; for even the Gentiles acknowledged that they worshipped God when they offered sacrifices.

From the rock of the desert. He gives the name of the rock of the desert to the city, which is supposed to have been the chief city of the Moabites; though it is possible that he intended to include the whole of the country, and thus a part will be taken for the whole.

To the mountain of the daughter of Zion; that is, to God’s authorized temple, in which sacrifices were offered according to the injunction of the Law (Deuteronomy 12:5–7, 2 Chronicles 7:12). This is a remarkable passage against obstinate people, who set aside all instruction, and fearlessly despise God, until they are visited by His judgments.