Verse-by-Verse Bible Commentary
Isaiah 16:5

Clarke's Commentary

Verse Isaiah 16:5. In mercy shall the throne be established — May not this refer to the throne of Hezekiah? Here we have the character of such a king as cannot fail to be a blessing to the people.

1. "He sitteth on the throne in truth"-He does not merely profess to be the father and protector of his people: but he is actually such.

2. He is judging. He is not a man of war or blood, who wastes his subjects' lives and treasures in contentions with neighbouring nations, in order to satisfy his ambition by the extension of his territory. On the contrary, his whole life is occupied in the distribution of justice.

3. He seeketh judgment. He seeks out the poor distressed ones who cannot make their way to him, and avenges them on their oppressors.

4. He hastens righteousness. He does not suffer any of the courts of justice to delay the determination of the causes brought before them: he so orders that the point in litigation be fairly, fully, and speedily heard; and then judgment pronounced. Delays in the execution of justice answer little end but the enriching of unprincipled lawyers.

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

THE BURDEN OF MOAB (continued)

“Send ye the lambs for the ruler of the land from Selah to the wilderness, unto the mount of the daughter of Zion. For it shall be that, as wandering birds, as a scattered nest, so shall the daughters of Moab be at the fords of the Arnon. Give counsel, execute justice; make thy shade as the night in the midst of noonday; hide the outcasts; betray not the fugitive. 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 naught, destruction ceaseth, the oppressors are consumed out of the land. And a throne shall be established in lovingkindness; and one shall sit thereon in truth, in the tent of David, judging, and seeking justice, and swift to do righteousness.”

This 16th chapter was divided as follows by Hailey: (1) Moab’s hope (Isaiah 16:1-5); (2) Moab’s rejection of this hope (Isaiah 16:6-12); (3) the appointed time for the execution of God’s judgment upon Moab (Isaiah 16:13-14).Footnote is not available

As regards these first five verses, there is much uncertainty and disagreement. Who is speaking to whom? Why should Moab send tribute through the capital of Edom, Petra, where it appears that Moab had taken refuge? Rather than explore all of these questions and the various proposed answers, we shall follow the lead of Jamieson, Barnes, Leupold, Delitzsch, and Rawlinson and accept the view that the prophet Isaiah is advising the Moabites to send gifts or tribute of lambs to Jerusalem, thus aligning themselves with the “remnant” who will trust in the ultimate coming of the Messiah, the righteous king who would role in the tent of David, that is, upon the throne of David.

The basic idea of this whole paragraph is that the only hope for Moab (or for anyone else) is the establishment of the kingdom of heaven in Christ. Isaiah’s exhortations for Israel to show compassion and support for Moab in their manifold sorrow, that is, not to betray them, but to hide them, and counsel them, have overtones of the Messianic kingdom.

Note the tragic picture of the daughters of Moab at the fords of the Arnon, where they appear as confused and helpless as a nest of baby birds, scattered and destroyed by a predator. What a pitiful contrast with the hundreds of “the daughters of Moab” who participated in the shameful orgy of Numbers 25! For every shameful and licentious orgy that human beings ever participated in, there must always be a counterpart to it somewhere in their subsequent history by the fords of some spiritual Arnon!

Note also that God referred to these pitiful refuges from destruction as “mine outcasts,” thus pinpointing God’s unchanging love of all men. Here is the germ of John 3:16; here is the equivalent of God’s revelation to Paul concerning the corrupt city of Corinth that God had “much people” in that city (Acts 18:10).

“Selah” mentioned in Isaiah 16:1 is the Semitic rendition of the Greek [@Petra], meaning, rocky ledge, as in Matthew 16:18, where the word describes the mighty ledge-rock upon which Jesus promised to build his church; and this seems to say that Moab had taken refuge in that rocky fortress which was the capital of Edom.

Barnes' Notes on the Whole Bible

And in mercy - In benignity; kindness; benevolence.

Shall the throne be established - The throne of the king of Judah. That is, he that shall sit upon the throne of David shall be disposed to repay the kindness which is now sought at the hand of Moab, and shall be able to do it.

And he shall sit upon it - The king of Israel.

In truth - In faithfulness; that is, shall be true and faithful. His character shall be such that he will do justice, and will furnish protection and aid to the Moabites, if they now receive the fugitives of Israel.

In the tabernacle of David - In the dwelling place; the palace of David; for so the word “tabernacle, or tent” (אהל 'ôhel) seems to be used here. It means “temple” in Ezekiel 41:1. It denotes a habitation, or dwelling place, in general, in Proverbs 14:11; Psalms 52:7; Psalms 91:10. The palace, court, or “citadel” of David, was on mount Zion; and the sense here is, that the king to whom Israel refers would be a worthy successor of David - just, true, faithful, benignant, and disposed to repay the favors now sought at the hand of Moab.

Seeking judgment - Anxious to do right; and seeking an opportunity to recompense those who had shown any favor to the people of the Jews. Moab, therefore, if she would now afford protection to the Jews, might be certain of a recompense.

And hasting righteousness - Not tardy and slow in doing what should be done - anxious to do justice to all. It is implied here also, that a king who would be so just, and so anxious to do “right” to all, would not only be ready to show kindness to the Moabites, if they protected the fugitives of Judea, but would also be disposed to do “right” if they refused that protection; that is, would be disposed to inflict “punishment” on them. Alike, therefore, by the hope of the protection and favor of the king of the Jews, and by the dread of punishment, the prophet endeavors to persuade Moab now to secure their favor by granting protection to their exiles.

Calvin's Commentary on the Bible

5.And the throne shall be prepared in mercy. ⁽²⁵⁶⁾ The Jews explain the whole of this verse as referring to Hezekiah; but this is altogether inappropriate, for the Prophet speaks of a more important restoration of the Church, and the Moabites had not been punished during the flourishing condition of Hezekiah’s reign; and the blessing of God again began to burst forth on the Jews. It is as if it had been said “All the enemies of the chosen people maliciously contrive the ruin of that kingdom, which God promised should be established for ever. ” (2 Samuel 7:13.) That the godly may not give way to despondency amidst the unhappy confusion, they are reminded of the perpetuity of the kingdom, of which they had been assured by a well-known prediction.

It cannot therefore be explained as referring to any other than to Christ, though I acknowledge that Hezekiah was a type of Christ, as David and the rest of his successors also were. But they conduct us to Christ, who alone is the protector and leader of his people, (John 10:16,) and who has gathered the remnant that was scattered abroad. (John 11:52.) For this reason he sends back the godly to Christ, as if he had said, “You know what God you worship. He has declared that he will watch over your safety, so that under his protection you will always continue to be safe and uninjured; and if you shall at any time meet with reverses, he has promised to you a Redeemer, under whom you shall enjoy renewed and steadfast prosperity. Though for a time you may weep, yet the protector of the Church will come, and will restore you to a flourishing state of freedom. You ought, therefore, with your whole heart, to rely on the expectation of him; even when you see the Church to be in a confused and wretched condition.”

This ought to be carefully observed; for all other consolations are transitory and fading, if we do not refer all of them to Christ. Let our eyes therefore be fixed on him, if we wish to be happy and prosperous; for he has promised that we shall be happy even amidst the cross, (Matthew 5:10,) that agony and torments will open up the way to a blessed life, (2 Corinthians 4:17,) and that all the afflictions which we shall suffer will add to the amount of our happiness. (Romans 8:28.)

In mercy. Isaiah shows that this does not take place through the agency of men, but by the kindness of God, who is the builder of this throne; and therefore we ought to acknowledge that it is owing to his undeserved goodness that this sacred throne is established among us. The Prophet expressly confirms this by saying, that the cause of it must not be sought anywhere else than in the absolute mercy of God. Nor can any other cause be found; for God could not be induced by any excellence of character, or by merits, (of which there certainly were none,) to set up again the throne which had fallen down through the fault and through the crimes of the people; but when he saw that those whom he had adopted were ruined, he wished to give a proof of his infinite goodness. Now, if God build this throne, by whom shall it be overturned? Will wicked men be stronger than he?

And he will sit upon it in the tabernacle of David. Almost every word here is emphatic, so that this verse deserves to be continually pondered. I do not object to the opinion that the word tabernacle contains an allusion to this effect, that he was but an ordinary man before he was called to sit on a throne. (1 Samuel 16:11; 2 Samuel 7:8.) The Prophet intended to draw a picture of the Church, which has no resemblance to the thrones of kings and of princes, and does not shine with gold or precious stones. Though he has held out the spiritual kingdom of Christ under a mean and despicable shape, yet at the same time he shows that that kingdom will be seen on earth and amongst men. If he had only said that the throne of Christ will be erected, we might have asked, Will his throne be in heaven, or also on earth? But now when he says, in the tabernacle of David, he shows that Christ reigns not only among angels but also among men, lest we should think that, in order to seek him, we must enter into heaven. Wicked men ridicule what we preach about the kingdom of Christ, as if it were some phantom of our own imagination. They wish to see it with their eyes, and to have the evidence of their senses; but we ought not to conceive of it as at all carnal, but to be satisfied with his arm and with his power.

In steadfastness. אמת (emeth) denotes not only truth but every kind of certainty. The Prophet means that the kingdom of Christ will be firm and steadfast, as Daniel also declared. (Daniel 2:44.) The Evangelist also says, Of his kingdom there shall be no end. (Luke 1:33.) In this respect it is distinguished from the ordinary condition of kingdoms, which, even when they are founded on great and enormous wealth, crumble down or even fall by their own weight, so that they have no more permanency than vanishing pictures. But Isaiah declares, that the kingdom of Christ, though it frequently totter, will be supported by the hand of God, and therefore will last for ever. These proofs ought to fortify us against temptations which arise, whenever the kingdom of Christ is attacked by enemies so numerous and powerful that we might be ready to think that it will quickly be destroyed. Whatever weapons the world may employ, and though hell itself should vomit out flames of fire, we must abide by this promise.

Who shall judge. I understand שפת (shophet) to mean Governor, as if he had said, “There will be one who shall govern. ” Often do we see a magnificent throne when there is no one to sit on it, and it frequently happens that kings are either idols or cattle, without judgment or skill or wisdom. But here he says, that one will sit who shall discharge the office of a good governor; and this is added in order to assure us that Christ will be our protector.

And seek judgment and hasten righteousness. The judgment and the righteousness which are ascribed to him, are nothing else than the protection under which he receives us, and which he will not allow to be infringed; for he will not allow wicked men who injure us to pass unpunished, while we patiently and calmly commit ourselves to his protection. By the word hasten he shows that he will quickly and speedily avenge our cause. This must be viewed as a rebuke to our impatience, for we never think that his assistance comes soon enough. But when we are hurried along by the violence of passion, let us remember that this arises from not submitting to his providence; for although according to the judgment of our flesh he delays, still he regulates his judgment in the best manner by the seasons which are well known to him. Let us therefore submit to his will.

(256) Bogus footnote

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

Moab would find security in Zion because extortion and destruction had ceased in Judah, and oppressors would no longer dwell there. A merciful, faithful, just, and righteous Davidic king would judge there. This is clearly a reference to Messiah’s rule during the Millennium (cf. Isaiah 9:1-6; Isaiah 11:1-9). Moab, then, will be one of the nations that comes to the mountain of God to seek His ways (Isaiah 2:1-4). This leap into the eschaton in the oracle extends Moab’s desire to find security in Judah in Isaiah’s day-far into the future.

Gann's Commentary on the Bible

in the tent of David -- The Davidic Messiah.

Gill's Exposition of the Whole Bible

And in mercy shall the throne be established,.... That is, the throne of Hezekiah, and his government over Judah, which was more firmly settled and established after the overthrow of the Assyrian army, through the mercy of God vouchsafed to him, and on account of the mercy he exercised among his subjects, see Proverbs 20:28. Hezekiah was a type of Christ, and his throne typical of his, and the ultimate view of the prophecy may be to the stability of the kingdom of Christ; so the Targum,

"then the Christ of Israel, his throne shall be established in goodness:''

and he shall sit upon it in truth; which does not so much intend the reality of his sitting there, as his continuance, signified by sitting, and the constancy and stability of his reign, or his governing with faith fulness and truth;

in the tabernacle of David; or "tent"; meaning his palace, or house in Jerusalem, alluding to his having been a shepherd before he was a king, or referring to the unsettled state of David's house; this was typical of the church of God, where Christ sits and reigns as King, see Amos 9:11; the Targum is,

"in the city of David;''

Jerusalem, as Aben Ezra:

judging and seeking judgment; acting the part of a righteous, faithful, and diligent Judge; seeking to do justice to the poor and needy, and searching into the cause that comes before him, to find out, and take the right side of it:

and hasting righteousness; not delaying justice, protracting a cause, deferring the sentence, and the execution of it, but dispatching the whole as speedily as may be; all which characters, though they may be found in Hezekiah, yet are much more eminently in Christ.

Henry's Complete Commentary on the Bible

      1 Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.   2 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.   3 Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth.   4 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.   5 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.

      God has made it to appear that he delights not in the ruin of sinners by telling them what they may do to prevent the ruin; so he does here to Moab.

      I. He advises them to be just to the house of David, and to pay the tribute they had formerly covenanted to pay to the kings of his line (Isaiah 16:1; Isaiah 16:1): Send you the lamb to the ruler of the land. David made the Moabites tributaries to him, 2 Samuel 8:2. They became his servants, and brought gifts. Afterwards they paid their tribute to the kings of Israel (2 Kings 3:4), and paid it in lambs. Now the prophet requires them to pay it to Hezekiah. Let it be raised and levied from all parts of the country, from Selah, a frontier city of Moab on the one side, to the wilderness, a boundary of the kingdom on the other side: and let it be sent, where it should be sent, to the mount of the daughter of Zion, the city of David. Some take it as an advice to send a lamb for a sacrifice to God, the ruler of the earth (so it may be read), the Lord of the whole earth, ruler of all lands, the land of Moab as well as the land of Israel, "Send it to the temple built on Mount Zion." And some think it is in this sense spoken ironically, upbraiding the Moabites with their folly in delaying to repent and make their peace with God. "Now you would be glad to send a lamb to Mount Zion, to make the God of Israel your friend; but it is too late: the decree has gone forth, the consumption is determined, and the daughters of Moab shall be cast out as a wandering bird," Isaiah 16:2; Isaiah 16:2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar when he was reading him his doom, Daniel 4:27. Break off thy sins by righteousness, if it may be a lengthening of thy tranquillity. And it is applicable to the great gospel duty of submission to Christ, as the ruler of the land, and our ruler: "Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great ruler, come in the name of the Lamb, the Lamb of God. For else it shall be" (so we may read it) "that, as a wandering bird cast out of the nest, so shall the daughters of Moab be. If you will not pay your quit-rent, your just tribute to the king of Judah, you shall be turned out of your houses: The daughters of Moab (the country villages, or the women of your country) shall flutter about the fords of Arnon, attempting that way to make their escape to some other land, like a wandering bird thrown out of the nest half-fledged." Those that will not submit to Christ, nor be gathered under the shadow of his wings, shall be as a bird that wanders from her nest, that shall either be snatched up by the next bird of prey or shall wander endlessly in continual frights. Those that will not yield to the fear of God shall be made to yield to the fear of every thing else.

      II. He advises them to be kind to the seed of Israel (Isaiah 16:3; Isaiah 16:3): "Take counsel, call a convention, and consult among yourselves what is fit to be done in the present critical juncture; and you will find it your best way to execute judgment, to reverse all the unrighteous decrees you have made, by which you have put hardships upon the people of God, and, in token of your repentance for them, study now how to oblige them, and this shall be accepted of God more than all burnt-offering and sacrifice."

      1. The prophet foresaw some storm coming upon the people of God, perhaps the good people of the ten tribes, or of the two and a half on the other side Jordan, whose country joined to that of Moab, and who, by the merciful providence of God, escaped the fury of the Assyrian army, had their lives given them for a prey, and were reserved for better times, but were put to the utmost extremity to shift for their own safety. The danger and trouble they were in were like the scorching heat at noon; the face of the spoiler was very fierce upon them and the oppressor and extortioner were ready to swallow them up after stripping them of what they had.

      2. He bespeaks a shelter for them in the land of Moab, when their own land was made too hot for them. This judgment they must execute; thus wisely must they do for themselves, and thus kindly must they deal with the people of God. If they would themselves continue in their habitations, let them now open their doors to the distressed dispersed members of God's church, and be to them like a cool shade to those that bear the burden and heat of the day. Let them not discover those that absconded among them, nor deliver them up to the pursuers that made search for them: "Betray not him that wandereth, nor deliver him up" (as the Edomites did, Obadiah 1:13; Obadiah 1:14), "but hide the outcasts." This was that good work by which Rahab's faith was justified, and proved to be sincere, Hebrews 11:31. "Nay, do not only hide them for a time, but, if there be occasion, let them be naturalized: Let my outcasts dwell with thee, Moab (Isaiah 16:4; Isaiah 16:4); find a lodging for them and be thou a covert to them. Let them be taken under the protection of the government, though they are but poor, and likely to be a charge to thee." Note, (1.) It is often the lot even of those who are Israelites indeed to be outcasts, driven out of house and harbour by persecution or war, Hebrews 11:37. (2.) God owns them when men reject and disown them. They are outcasts, but they are my outcasts. The Lord knows those that are his wherever he finds them, even where no one else knows them. (3.) God will find a rest and shelter for his outcasts; for, though they are persecuted, they are not forsaken. He will himself be their dwelling-place if they have no other, and in him they shall be at home. (4.) God can, when he pleases, raise up friends for his people even among Moabites, when they can find none in all the land of Israel that can and dare shelter them. The earth often helps the woman, Revelation 12:16. (5.) Those that expect to find favour when they are in trouble themselves must show favour to those that are in trouble; and what service is done to God's outcasts shall no doubt be recompensed one way or other.

      3. He assures them of the mercy God had in store for his people. (1.) That they should not long need their kindness, or be troublesome to them: For the extortioner is almost at an end already, and the spoiler ceases. God's people shall not be long outcasts; they shall have tribulation ten days (Revelation 2:10), and that is all. The spoiler would never cease spoiling if he might have his will; but God has him in a chain. Hitherto he shall go, but no further. (2.) That they should, ere long, be in a capacity to return their kindness (Isaiah 16:5; Isaiah 16:5): "Though the throne of the ten tribes be sunk and overturned, yet the throne of David shall be established in mercy, by the mercy they receive from God and the mercy they show to others; and by the same methods may your throne be established if you please." It would engage great men to be kind to the people of God if they would but observe, as they easily might, how often such conduct brings the blessing of God upon kingdoms and families. "Make Hezekiah your friend, for you will find it your interest to do so upon the account both of the grace of God in him and the presence of God with him. He shall sit upon the throne in truth, and then he does indeed sit in honour and sit firmly. Then he shall sit judging, and will then be a protector to those that have been a shelter to the people of God." And see in him the character of a good magistrate. [1.] He shall seek judgment; that is, he shall seek occasions of doing right to those that are wronged, and shall punish the injurious even before they are complained of: or he shall diligently search into every cause brought before him, that he may find where the right lies. [2.] He shall hasten righteousness, and not delay to do justice, nor keep those long waiting that make application to him for the redress of their grievances. Though he seeks judgment, and deliberates upon it, yet he does not, under pretence of deliberation, stay the progress of the streams of justice. Let the Moabites take example by this, and then assure themselves that their state shall be established.