John Calvin Commentary Isaiah 16:4

"Let mine outcasts dwell with thee; as for Moab, be thou a covert to him from the face of the destroyer. For the extortioner is brought to nought, destruction ceaseth, the oppressors are consumed out of the land." — Isaiah 16:4 (ASV)

Let my outcasts dwell with you, Moab. The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people as a whole. “You are neighbors, related to us by blood; receive and assist those who are in distress: and if you do not choose to assist, at least do them no harm.” God, who usually undertakes the cause of His people, is represented by the Prophet as if He played the part of a supplicant. It is certain that the Moabites did not act in this manner toward the Jews at all; on the contrary, they joined their efforts with the enemies of the Jews to injure them. But, as I said a little earlier, the Prophet sets before our eyes the justice that even nature demands, so that its cruel violation may be the more abhorred.

This passage ought to be carefully observed, for God shows how great the care He takes for His people is, since the injuries done to them affect Him in the same manner as if they had been done to Himself. As He declares through Zechariah, whenever they are touched, the apple of His eye is touched (Zechariah 2:8). He hears the groaning (Psalms 102:20) and observes the tears of suffering people who call upon Him (Psalms 12:5; Psalms 38:9); and though this is not always visible to us, yet at the proper time He shows that He has heard them.

Let us therefore learn from this passage to be kind and helpful to fugitives and exiles, and especially to believers who are banished for their confession of the Word. No duty can be more pleasing or acceptable to God; and, on the other hand, nothing is more hateful or abominable in His sight than barbarity and cruelty. If we wish to obtain any relief from our calamities, let us be kind and compassionate, and not refuse assistance to the needy.

Blessed, he says, is he that judgeth wisely about the poor and needy; the Lord will deliver him in the evil day (Psalms 41:1).

On the other hand, he shall have judgment without mercy who hath showed no mercy (James 2:13).

When God calls them His banished, this may appropriately be viewed as referring to punishment, as if He said that by a just judgment they were banished from the land of Canaan (Deuteronomy 28:64), as He had so often threatened them. Yet undoubtedly He likewise means that they continue to be under His defense and protection, because, though they are banished and driven out of their native country, still He acknowledges them to be His people.

That calamity which the Jews endured might be regarded as evidence that they were cast off, but the Lord acknowledges them to be His children, though He chastises them severely. Hence we derive a doctrine full of consolation: that we are counted among His children, even though sharp and heavy strokes are inflicted upon us.

For the extortioner hath ceased. He now directs his discourse to the Jews and proceeds to comfort them, as he had done previously, by showing that when their enemies are removed from their midst, the banishment or ruin of their enemies will also relieve their own calamities and distresses.

Yet the former statements related chiefly to the Jews, though the Prophet expressly addressed the Moabites. But at that time he only threatened vengeance on enemies, while here he more clearly promises consolation to His people, as if he had said, “You thought, O Moab, that my people were utterly ruined; but I will restrain the enemies and put an end to that affliction. You shall therefore perish, but my people shall at last be delivered from those dreadful calamities.”

Perhaps it will rather be thought that there is a change of tenses; and thus the particle כִּי (ki), which we have rendered For, will signify Until; and this clause will be read in immediate connection with the former part of the sentence: Let my banished dwell with you, Moab; be you a place of concealment from the face of the destroyer, until the extortioner shall have ceased. But as that might be considered a forced interpretation, I have chosen to abide by the natural meaning.