Exegetical and Hermeneutical Commentary of Isaiah 16:4
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.
4. Let mine outcasts dwell with thee, Moab ] Rather, Let the outcasts of Moab sojourn with thee (as protected guests). This implies a slight change of the vowel points, but has the authority of the chief ancient versions in its favour. The A.V. is a correct translation of the text as pointed, and far preferable to that of R.V., which joins the word Moab to the next clause, a construction unnatural in the extreme, although suggested by the Heb. accents. The vocative use of “Moab” in A.V., and probably also in the Massoretic text, implies that Isa 16:3-5 are conceived as an address to the Moabites.
for the extortioner is at an end ] The rest of the verse cannot, in this form, be uttered by the Moabites. We may either suppose with Dillmann that a word meaning “until” has been lost, or (better) with Hitzig take the clauses as protasis to Isa 16:5, “for when the extortioner, &c.” This is perhaps preferable to regarding it as a reflection of the prophet himself.
the spoiler ] Strictly spoiling (R.V.).
Fuente: The Cambridge Bible for Schools and Colleges
Let mine outcasts – This may be understood as the language of Judea, or of God. Mine outcasts may mean the exiles of Judea, or God may call them his. The sense is essentially the same. It denotes those who were fugitives, wanderers, exiles from the land of Judea, and who took refuge in the land of Moab; and God claims for them protection.
Dwell with thee – Not dwell permanently, but sojourn ( yaguru), let them remain with you as exiles; or let them find a refuge in your land.
Be thou a covert to them – A refuge; a hiding-place; a place of secrecy ( sether).
From the face of the spoiler – That is, the conqueror from whose desolating career they would seek a refuge in the land of Moab. Who this spoiler would be, is not known. It would seem to be some invader who was carrying desolation through the land of Judea. It may be observed, however, that Lowth, by setting the points aside, supposes that this should be read, Let the outcasts of Moab sojourn with thee, O Zion. So Noyes. But this seems to me not to suit the connection and the design; which is, to persuade the Moabites to conciliate the favor of the Jews by affording a hiding-place to their fugitives.
For the extortioner is at an end – literally, there is an end, or there will be an end of the oppressor; or he will be wonting. The Chaldee renders it, The enemy is at an end. The idea here seems to be, that the oppressor in the land of Judea would not continue there always; the exiles of the Jews might soon return; and Judea be able then to return kindness to Moab. Judea did not ask that her exiles should permanently abide in Moab, but asked only a temporary refuge, with the certainty that she would be soon delivered from her oppressions, and would then be able to furnish aid to Moab in return.
The oppressors are consumed – Or, the treader down, he that has trodden down the nations shall soon be removed, and then, in turn, Judea will be able to repay the kindness which is now asked at the hand of Moab, in pemitting her exiles to remain in their land.
Fuente: Albert Barnes’ Notes on the Bible
Isa 16:4
Let Mine outcasts dwell with thee, Moab
Gods outcasts in Moab
An injunction is given to Moab to shelter the Jewish fugitives.
I. GOD OWNS HIS PEOPLE WHEN ALL THE WORLD FORSAKES OR OPPOSES THEM. No doubt Sennacherib thought the outcasts to be his victims, his prey; but God claims a personal interest in them, watches over them when they wander, supplies them in their need, and protects them by His guardian providence. They are His: His as the subjects of His government; His as the objects of His regard; His as the children of His grace.
II. GOD RAISES UP FRIENDS AND COMFORTERS FOR HIS CHURCH IN STRANGE AND UNEXPECTED QUARTERS. Here He provides for them a shelter before the storm comes on, and makes Moab, one of the most powerful of the Churchs enemies, a near and a present friend. God proves to Moab that it was their interest to do so, because the Jews would soon be in a condition to requite the favour, when their country should be invaded, and their daughters should wander without a home (Isa 16:2). The providence of God often makes the hostile feelings of bad men the occasion of good to the righteous.
III. GOD CAN OVERRULE CALAMITIES, WHICH THREATEN NOTHING BUT DISASTER TO HIS CHURCH, INTO THE MEANS OF CONFIRMING FAITH AND HOPE. Gods outcasts in Moab learned many a useful lesson there, and when they returned it was to uphold the government of Hezekiah, and to promote the welfare of the people with whom they had sojourned. And the throne shall be established in mercy, and He shall sit upon it in truth in the tabernacle of David (Isa 16:5). Sennacheribs invasion, which scattered his subjects in exile, threatened the overthrow of Hezekiah, but it really tended to establish him, for never was his kingdom more secure than after the overthrow of the Assyrian army. The same thing obtains in the experience of the Christian. As the birds sing most sweetly after a tempest; as torches shine brighter for shaking; as the flowers shed forth their fragrance at the close of a troubled day, so the graces of a Christian, his faith, his patience, and his hope, are matured by the trials that threatened their utter extinction. In the kingdom of Christ, a kingdom which is established in mercy, you find perpetual progress amidst perpetual storm, and a noontide of brightness often succeeds the darkest night.
IV. AMIDST ALL WANDERINGS GOD WOULD HAVE HIS PEOPLE REMEMBER THEIR DISTINCTIVE CHARACTER AND PREPARE FOR RETURN. They were to dwell in Moab, but only for a season, and always to bear the heart of a stranger. It is a great thing in days of worldly compliance and conformity, when everyone seems to live as if he were to live here always, to have in exercise a better hope, and for Christians to preserve the distinctness of their character. The Divine hand that created our frame and put life into it, has provided us with other resources than are found in feeble self, or in creatures feeble as ourselves. Besides this earth and these lower skies, there is an invisible world, and a kingdom of spirits. Let Christians seek to be in the world, but not of it. (Homiletic Magazine.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Let mine outcasts dwell with thee, Moab – “Let the outcasts of Moab sojourn with thee, O Zion”] Setting the points aside, this is by much the most obvious construction of the Hebrew, as well as most agreeable to the context, and the design of the prophet. And it is confirmed by the Septuagint , and Syriac.
The oppressors – “The oppressor”] Perhaps the Israelites, who in the time of Ahab invaded Judah, defeated his army, slaying one hundred and twenty thousand men, and brought the kingdom to the brink of destruction. Judah, being now in a more prosperous condition, is represented as able to receive and to protect the fugitive Moabites. And with those former times of distress the security and flourishing state of the kingdom under the government of Hezekiah is contrasted.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mine outcasts; whom though I have forsaken, and sorely chastened, yet I do, and still will, own for my people; and I do observe, and will requite, both the kindnesses and the injuries done to them.
The extortioner is at an end; shall shortly be destroyed, and my people shall ere long be restored, and then thou wilt not lose the fruit of thy kindness. The present tense is put for the future, as it is usually in prophecies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Rather, “Let theoutcasts of Moab dwell with thee” (Judah) [HORSLEY].
for the extortioner,&c.The Assyrian oppressor probably.
is at an endBy thetime that Moab begs Judah for shelter, Judah shall be in a conditionto afford it, for the Assyrian oppressor shall have been”consumed out of the land.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let mine outcasts dwell with thee,…. Not whom God had cast out, but who were the Lord’s people, and whom he owns as such, though cast out by the enemy, or obliged to flee, and quit their country; let these be sojourners in thy land; let them continue awhile there; let them dwell privately and peaceably:
Moab, be thou a covert to them from the face of the spoiler: that is, O king of Moab, or kingdom of Moab, as the Targum, hide and protect the Jews that shall flee to thee for shelter, from the face of the spoiler of their land and substance, Sennacherib king of Assyria; and, to encourage them to do these things, it is suggested that they would not be long troublesome to them, and would quickly be in a capacity of requiting them, and of being serviceable to them in like distress:
for the extortioner is at an end; or “the squeezer”, or “wringer out” a; that oppressed them, and wrung their property out of their hands; that milked them out of their substance, and even sucked their blood; meaning the Assyrian monarch, whose time was short, and an end was soon put to all his schemes and oppressions:
the spoiler ceaseth: out of the land, being obliged to depart out of it:
the oppressors are consumed out of the land: the Assyrian army, and its officers, who were all consumed in one night by an angel,
2Ki 19:35.
a “expressor”, Pagninus, Montanus; “emunctor, [vel] emulsor”, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
4. Let mine outcasts dwell with thee, Moab. The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people at large. “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 performed the part of a suppliant. It is certain, that the Moabites did not at all act in this manner towards the Jews, but, on the contrary, that they joined their efforts with the enemies of the Jews to do them injury. But, as I said a little before, the Prophet sets before our eyes that justice which even nature demands, that the cruel violation of it may be the more abhorred.
This passage ought to be carefully observed; for God shows how great is the care which he takes of his people, since the injuries done to them affect him in the same manner as if they had been done to himself; as he declares by Zechariah, that whenever they are touched, the apple of his eye is touched. (Zec 2:8.) He hears the groaning, (Psa 102:20,) and observes the tears, of wretched men who call upon him; (Psa 12:5😉 and though this be not always visible to us, yet in due season he shows that he has heard them.
Let us therefore learn from this passage to be kind and dutiful 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 alleviation of our calamities, let us be kind and compassionate, and not refuse assistance to the needy.
Blessed, says he, is he that judgeth wisely about the poor and needy; the Lord will deliver him in the evil day. (Psa 41:1.)
On the other hand,
he shall have judgment without mercy who hath showed no mercy. (Jas 2:13.)
When God calls them his banished, this may without impropriety be viewed as referring to punishment, as if he said, that by a just judgment they were banished from the land of Canaan, (Deu 28:64,) as he had so often threatened against 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 an evidence that they were cast off; but the Lord acknowledges them to be his children, though he chastises them severely. Hence we obtain a doctrine full of consolation, that we are reckoned in the number of his children, though sharp and heavy strokes are inflicted upon us.
For the extortioner hath ceased. (254) He now directs his discourse to the Jews, and proceeds to comfort them, as he had done formerly, by showing that, when their enemies shall be removed from the midst of them, 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, “Thou thoughtest, O Moab, that my people were utterly ruined: but I will restrain the enemies, and put an end to that affliction. Thou shalt therefore perish; but my people shall at length be delivered from those dreadful calamities.”
Perhaps it will rather be thought that there is a change of the tenses; and thus the particle כי, ( ki,) which we have rendered For, will signify Until; (255) and this clause will be read in immediate connection with the former part of the sentence. Let my banished dwell with thee, Moab; be thou a place of concealment from the face of the destroyer, until the extortioner shall have ceased. But as that might be thought to be a forced interpretation, I have chosen to abide by the natural meaning.
(254) Bogus footnote
(255) Bogus footnote
Fuente: Calvin’s Complete Commentary
GODS OUTCASTS
Isa. 16:4. Let Mine outcasts dwell with thee, Moab.
I. In the most deserted condition of His people, God acknowledges them as His own. Mine outcasts. Sennacherib thought them his; but though forsaken by all the world, God claims them as His own, and avows His interest in them. Men pursue an opposite course; when individuals sink in the social scale, the kindly warmth of friendship is chilled, and the bond of intercourse broken (H. E. I., 23, 24, 21522157; P. D., 1422). But God is the friend who sticketh closer than any brother [1033] True, they sometimes esteem themselves outcasts even from Him (Psa. 42:2), and still more frequently are thought to be so by the ungodly (Psa. 42:3); but in this the ungodly make a mistake which in their case is natural, and Gods people should never wrong Him by suspecting Him of fickleness (chap. Isa. 49:15).
[1033] Philip Henry says, Gods people may be an outcast peoplecast out from mens love, their synagogue, their country; but God will own His people when men cast them out. They are outcasts, but they are His; and somehow or other He will provide a dwelling for them. He adds, that though many of the ejected ministers were brought very low, had many children, were greatly harassed by persecutors, and their friends were unable to support them, yet in all his acquaintance he never knew, nor had heard of, any Nonconformist minister being in prison for debt.
II. God provides a refuge for His people when and where it might be least expected. With thee, Moab. Moab was not a neutral, but a hostile state, one of Israels most inveterate foes, always on the outlook for opportunities to display its hostility. Strange, therefore, that Moab should be selected as a protector for Jehovahs outcasts; strange, but not unexampled. God often raises up friends for His people in unexpected quarters, supplies their needs by unexpected means, or turns their foes into friends (Pro. 16:7). Esaus heart was suddenly changed; Joseph found favour in the eyes of the keeper of the prison; Elijah was fed by ravens; the hungry lions forbore to touch Daniel, &c.
III. God would have His people to be only sojourners in Moab. His outcasts were merely to dwell there; they were not to be incorporated with the Moabitish nation; they were not to adopt either the social customs or the religious beliefs of that people. In like manner He would have His people remember always that in this world they are only sojourners (1Pe. 2:11; H. E. I., 50265065).
IV. God is preparing to bring His outcast and scattered people home. He hath prepared for them a city, and He will bring them to the city He hath prepared for them (Joh. 14:1). Let them recognise, rejoice in, and live in harmony with this gracious purpose (Php. 3:17-21).Samuel Thodey. [1036]
[1036] I have long looked for you, said a persecuting magistrate to a poor woman, and now I commit you to prison; and then what will you do? If it please my Heavenly Father, she replied, I shall be fed at your table; and so she was, for his own wife, who sat by, sent her daily food (Psa. 84:11-12).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(4) Let mine outcasts dwell with thee . . .Better, let the outcasts of Moab dwell with thee. Judah, as being herself in safety, is once more appealed to to show mercy to the Moabite fugitives. The oppressors are, literally, they that trample under foot.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4, 5. Be thou a covert Who the object of address here is, is matter of dispute. Some make it Moab, others, Judah. The sense depends on which it is. If it be Moab, as the older and later but best accredited writers hold, the “outcasts” here are those of Israel; if it be Israel, those of Moab. The exhortation may be appropriate either way. Give the fugitives, whoever they are, shelter; they will not need it long. The extortioner will soon cease. Oppression will soon be over. Trampling invaders, whether here or there, will in judgment be consumed. Not unlikely the reference is to invading Assyrians. Possibly, also, a comprehensive extension is made to oppressors, at one time of Judah, at another of Moab, covering the whole history of both. The transition from the one to the other, if it exist, is sudden and obscure: yet as an appeal it might well enough apply to both. Applying to the Jews as affording shelter to fugitives from Moab, the promise is that their own government shall be strengthened by this exercise of mercy, and their prosperity promoted by the coming of a king in the family of David the Messianic king who shall judge and seek justice and be prompt in equity and truth. And this means not Hezekiah merely, but all good kings to come, but chiefly the high antitype of David, the Messiah.
Fuente: Whedon’s Commentary on the Old and New Testaments
These are beautiful verses, and full of gospel. The Lord recommends Moab to give shelter to Israel. They are outcasts, but still they are the Lord’s. Is this Zion (said the nations, in Jerusalem’s mourning) is this Zion, whom men call the perfection of beauty, the joy of the whole earth? Lam 2:15 . Now Moab is advised to take the Lord’s outcasts in, and give them welcome in the day of their calamity. And the motives for doing so are added: In mercy shall the throne be established: that is, Jesus, the seed of David, will erect his throne in mercy, and the Gentiles, as well as the Jews, shall partake of the blessings which will issue from his throne. Therefore seek the favor of this almighty King, by being kind to the King’s people. Reader! the same advice holds good in all ages, and among all nations. And who shall say, if the Lord inclines the heart of sinners to be kind to the Lord’s distressed saints, might it not encourage an hope, that he who gives the grace of love to his people, will give the grace of faith and repentance towards himself?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 16:4 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.
Ver. 4. Let mine outcasts. ] Who are dear to me, Jer 30:17 though I may seem to have cast off the care of them. Outcasts they may be, but not castaways. See Isa 52:5-6 ; “Persecuted, but not forsaken.” 2Co 4:9 “Bowels of mercy” must be “put on” towards godly exiles especially, who are Dei , and should therefore be dear to us.
For the extortioner is at an end.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Let Mine outcasts, &c. Some codices, with Aramaean, Septuagint, and Syriac, read “Let the outcasts”, &c.
dwell = sojourn. Compare 1Sa 22:3, 1Sa 22:4.
the spoiler: i.e. Sennacherib.
extortioner. Hebrew. muz. Occurs only here.
oppressors = treaders down. Hebrew. ramas. Occurs only here.
Fuente: Companion Bible Notes, Appendices and Graphics
mine: Deu 23:15, Deu 23:16, Deu 24:14, Jer 21:12
for: Isa 14:4, Isa 33:1, Isa 51:13, Jer 48:8, Jer 48:18, Zec 9:8
extortioner: Heb. wringer
oppressors: Heb. treaders down, Isa 15:6, Isa 25:10, Zec 10:5, Mal 4:3, Luk 21:24, Rom 16:20, Rev 11:2
Reciprocal: Isa 21:14 – brought Isa 27:13 – the outcasts Isa 58:7 – bring Jer 40:11 – all the Jews Jer 49:36 – the outcasts
Fuente: The Treasury of Scripture Knowledge
16:4 Let my outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner {d} is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.
(d) The Assyrians will oppress the Israelites but for a while.
Fuente: Geneva Bible 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. Isa 9:1-6; Isa 11:1-9). Moab, then, will be one of the nations that comes to the mountain of God to seek His ways (Isa 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.