Isaiah Chapter 15
Isaiah 15, The Burden Against Moab
Stage 1, Scripture Text, KJV
Isaiah 15:1, “The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence, because in the night Kir of Moab is laid waste, and brought to silence;”
Isaiah 15:2, “He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.”
Isaiah 15:3, “In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.”
Isaiah 15:4, “And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out, his life shall be grievous unto him.”
Isaiah 15:5, “My heart shall cry out for Moab, his fugitives shall flee unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up, for in the way of Horonaim they shall raise up a cry of destruction.”
Isaiah 15:6, “For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.”
Isaiah 15:7, “Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.”
Isaiah 15:8, “For the cry is gone round about the borders of Moab, the howling thereof unto Eglaim, and the howling thereof unto Beerelim.”
Isaiah 15:9, “For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.”
Stage 2, Expanded Commentary
A. A Night Invasion of Moab
Isaiah 15:1a, The Burden Against Moab
Isaiah 15:1, “The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence, because in the night Kir of Moab is laid waste, and brought to silence;”
Isaiah 15 begins with another prophetic burden. This is not a light announcement, nor is it detached political commentary. It is a heavy word from the Lord concerning Moab. The prophet is not merely analyzing international events. He is declaring divine judgment upon a real people, in a real place, for real sin.
Moab’s origin reaches back to the tragic aftermath of Sodom and Gomorrah. After Lot escaped the destruction of Sodom, his daughters, fearing the loss of family continuation, made their father drunk and committed incest with him. From the older daughter came Moab, the father of the Moabites.
Genesis 19:30, “And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him, for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.”
Genesis 19:31, “And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:”
Genesis 19:32, “Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.”
Genesis 19:33, “And they made their father drink wine that night: and the firstborn went in, and lay with her father, and he perceived not when she lay down, nor when she arose.”
Genesis 19:34, “And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father, let us make him drink wine this night also, and go thou in, and lie with him, that we may preserve seed of our father.”
Genesis 19:35, “And they made their father drink wine that night also: and the younger arose, and lay with him, and he perceived not when she lay down, nor when she arose.”
Genesis 19:36, “Thus were both the daughters of Lot with child by their father.”
Genesis 19:37, “And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.”
Genesis 19:38, “And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.”
Moab therefore had a complicated relationship with Israel. The Moabites were related to Israel through Lot, Abraham’s nephew. They were not Canaanites, and for that reason God specifically commanded Israel not to seize Moab’s land when Israel came toward Canaan.
Deuteronomy 2:9, “And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession, because I have given Ar unto the children of Lot for a possession.”
This shows that God was just even toward nations outside Israel. He had assigned territory to Moab and restrained Israel from taking it. Israel was not free to conquer every neighboring people according to ambition. The Lord governed the boundaries of nations.
Yet Moab often became an enemy of Israel. Balak, king of Moab, hired Balaam to curse Israel because he feared Israel’s strength.
Numbers 22:4, “And Moab said unto the elders Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass the field. And Balak the son Zippor was king the Moabites at that time.”
Numbers 22:5, “He sent messengers therefore unto Balaam the son Beor to Pethor, which is by the river the land the children his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face the earth, and they abide over against me:”
Numbers 22:6, “Come now therefore, I pray thee, curse me this people, for they too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out the land: for I wot that he whom thou blessest blessed, and he whom thou cursest cursed.”
Moab also oppressed Israel in the days of the judges through Eglon king of Moab.
Judges 3:12, “And the children Israel did evil again in the sight the LORD: and the LORD strengthened Eglon the king Moab against Israel, because they had done evil in the sight the LORD.”
Judges 3:13, “And he gathered unto him the children Ammon and Amalek, and went and smote Israel, and possessed the city palm trees.”
Judges 3:14, “So the children Israel served Eglon the king Moab eighteen years.”
At the same time, Moab also had a remarkable connection to Israel’s royal line. Ruth was a Moabitess, and she became the great grandmother of David.
Ruth 4:13, “So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.”
Ruth 4:17, “And the women her neighbours gave it a name, saying, There is a son born to Naomi, and they called his name Obed: he the father Jesse, the father David.”
David himself later entrusted his parents to the king of Moab while he fled from Saul.
1 Samuel 22:3, “And David went thence to Mizpeh Moab: and he said unto the king Moab, Let my father and my mother, I pray thee, come forth, and with you, till I know what God will do for me.”
1 Samuel 22:4, “And he brought them before the king Moab: and they dwelt with him all the while that David was in the hold.”
These connections explain the sadness in Isaiah’s prophecy. Moab is not treated as an abstract enemy. Isaiah speaks with grief. Judgment is coming, but the prophet does not take fleshly pleasure in destruction. Biblical prophecy can be severe without becoming cold. A faithful preacher can declare judgment and still weep over the judged.
Isaiah 15:1b to 4, The Cities and Soldiers of Moab Fall Under a Night Attack
Isaiah 15:1, “The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence, because in the night Kir of Moab is laid waste, and brought to silence;”
Isaiah 15:2, “He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.”
Isaiah 15:3, “In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.”
Isaiah 15:4, “And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out, his life shall be grievous unto him.”
The judgment comes “in the night.” This indicates suddenness, terror, surprise, and helplessness. Night attacks are especially frightening because they strike when men are least prepared. Cities that appeared secure at sunset could be brought to silence before morning. Ar of Moab and Kir of Moab are laid waste. These were significant Moabite locations, and their destruction signals a national catastrophe.
The phrase “brought to silence” is powerful. The noise of trade, government, worship, homes, and city life stops. The proud voice of Moab is silenced under judgment. When God judges a people, their confidence can disappear in a night.
Moab goes up to Bajith and Dibon, to the high places, to weep. The people flee to their temples and pagan shrines. In crisis, men often run to what they truly trust. Moab does not turn to the Lord. Moab runs to high places, places associated with false worship. But idols cannot save when the living God judges.
Psalm 115:4, “Their idols are silver and gold, the work men's hands.”
Psalm 115:5, “They have mouths, but they speak not: eyes have they, but they see not:”
Psalm 115:6, “They have ears, but they hear not: noses have they, but they smell not:”
Psalm 115:7, “They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.”
Psalm 115:8, “They that make them are like unto them, so every one that trusteth in them.”
Moab’s idols could receive tears, but they could not give deliverance. They could stand in temples, but they could not stand against the Lord. This is the futility of false religion. It may give ritual in a calm season, but it gives no salvation in the day of judgment.
Moab howls over Nebo and Medeba. Baldness on the head and the beard cut off were signs of mourning, humiliation, and grief in the ancient Near East. Sackcloth in the streets, mourning on rooftops, and bitter weeping all show the totality of national sorrow. The grief is public, widespread, and unavoidable.
Heshbon and Elealeh cry out, and their voice is heard as far as Jahaz. The cries of judgment carry across the land. Even the armed soldiers of Moab cry out. This is important. It is not only civilians who mourn. The warriors themselves are broken. The men trained for battle lose courage. Military strength cannot stand when God’s hand is against a nation.
The verse says, “his life shall be grievous unto him.” The misery becomes so deep that life itself feels burdensome. This is not ordinary sadness. It is the crushing grief that comes when a people realize their defenses, gods, cities, and soldiers cannot save them.
Jeremiah later gives additional insight into Moab’s condition.
Jeremiah 48:11, “Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.”
Jeremiah 48:12, “Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.”
Moab had been at ease. He had settled on his lees. The picture is taken from wine left undisturbed. If wine is never poured from vessel to vessel, the sediment remains and the wine is not refined. Moab had known stability, comfort, and ease, but that ease produced pride and spiritual stagnation. God would send judgment like wine workers who pour out the vessels and break the bottles.
There is a serious spiritual lesson here. Ease without refinement can rot a people. Comfort without humility can make a nation arrogant. Stability without gratitude can produce spiritual decay. God sometimes pours His people from vessel to vessel to refine them, cleanse them, humble them, and prevent them from settling into corruption.
Hebrews 12:10, “For they verily for a few days chastened after their own pleasure, but he for our profit, that we might be partakers his holiness.”
Hebrews 12:11, “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth peaceable fruit righteousness unto them which are exercised thereby.”
Moab’s tragedy is that ease had not brought repentance. When judgment came, Moab wept, but the text does not show Moab turning to the Lord in faith.
B. Refugees Flee Moab
Isaiah 15:5 to 7, The Flight of the Refugees from Moab
Isaiah 15:5, “My heart shall cry out for Moab, his fugitives shall flee unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up, for in the way of Horonaim they shall raise up a cry of destruction.”
Isaiah 15:6, “For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.”
Isaiah 15:7, “Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.”
Isaiah’s words become deeply personal, “My heart shall cry out for Moab.” This is striking. Isaiah is announcing judgment, but his heart is not hard. He grieves over Moab’s destruction. This is the heart of a true prophet. He does not soften God’s word, but neither does he delight in the misery of the judged.
This reflects the character of God. The Lord is just, but He takes no wicked pleasure in the death of the wicked.
Ezekiel 33:11, “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die, O house Israel?”
The prophet’s grief also anticipates the heart of Christ, who wept over Jerusalem even while announcing coming judgment.
Luke 19:41, “And when he was come near, he beheld the city, and wept over it,”
Luke 19:42, “Saying, If thou hadst known, even thou, at least in this thy day, the things belong unto thy peace! but now they are hid from thine eyes.”
Biblical judgment preaching should carry this tone. It should be firm, clear, and uncompromising, but never cruel. God’s people should not rejoice carnally over destruction. We should love righteousness, hate evil, and still grieve over lost men and broken nations.
Moab’s fugitives flee to Zoar. This is significant because Zoar was the place Lot fled to after escaping Sodom.
Genesis 19:20, “Behold now, this city near to flee unto, and it a little one: Oh, let me escape thither, is it not a little one? and my soul shall live.”
Genesis 19:21, “And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.”
Genesis 19:22, “Haste thee, escape thither, for I cannot do any thing till thou be come thither. Therefore the name the city was called Zoar.”
The Moabites fleeing to Zoar creates a tragic echo of their origin. Lot escaped to Zoar before the events that produced Moab. Now Moab’s descendants flee back toward Zoar in the day of their own judgment. Sin has a way of bringing people back to old places of shame, fear, and consequence.
The phrase “an heifer of three years old” may describe Zoar or Moab as young, strong, unbroken, and unaccustomed to the yoke. A three year old heifer would be full of strength and not worn down by labor. Moab had known ease and independence, but now the nation is driven like a frightened animal.
The refugees go up by Luhith with weeping. On the road to Horonaim, they raise a cry of destruction. The picture is not orderly relocation. It is panic. Families are moving with grief. Roads become pathways of tears. Cities become memories. The nation becomes a refugee column.
The land itself reflects judgment. The waters of Nimrim are desolate. The hay is withered. The grass fails. There is no green thing. Moab’s land was known for grazing and agricultural richness, but now its fertility collapses. The judgment touches both city and countryside, both people and land, both military and economy.
This should be read as a warning against trusting prosperity. Green fields can wither. Water sources can fail. Wealth can be carried away. A nation may look secure because its land is productive and its storehouses are full, but if God removes blessing, abundance disappears.
James 4:13, “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there year, and buy and sell, and get gain:”
James 4:14, “Whereas ye know not what shall be on the morrow. For what your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.”
James 4:15, “For that ye ought to say, If the Lord will, we shall live, and do this, or that.”
Verse 7 shows refugees carrying away the abundance they had gathered and stored. What they once built for comfort now becomes baggage in flight. Possessions that once represented security become burdens carried by desperate people. The things men accumulate cannot save them in the day of judgment.
This is not an argument against wise provision. Scripture commends diligence. But it is a warning against trusting stored abundance as though it can protect from God.
Proverbs 11:4, “Riches profit not in the day wrath: but righteousness delivereth from death.”
Moab’s wealth could be carried away, but it could not carry them out of judgment.
Isaiah 15:8 to 9, The Cry of the Refugees from Moab
Isaiah 15:8, “For the cry is gone round about the borders of Moab, the howling thereof unto Eglaim, and the howling thereof unto Beerelim.”
Isaiah 15:9, “For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.”
The cry goes around the borders of Moab. This means the judgment is not isolated. It is national. From one border to another, the sound is mourning. Eglaim and Beerelim mark the spread of grief. Moab’s pain becomes visible and audible to surrounding peoples.
The waters of Dimon are full of blood. The image is severe. Water, which should speak of life, refreshment, cleansing, and survival, is now stained with death. Moab’s bloodshed reaches even the waters. The land is marked by violence.
The Lord then says, “for I will bring more upon Dimon.” This means the first wave of judgment will not be the end. If anyone escapes the initial disaster, more judgment follows. The Lord says there will be lions upon those who escape and upon the remnant of the land.
This shows the completeness of divine judgment. Escaping one disaster does not mean a man has escaped God. A fugitive may outrun an army, but he cannot outrun the Lord. If God appoints lions after the sword, then survival from the first judgment only leads to the next.
Amos 5:18, “Woe unto you that desire the day the LORD! to what end it for you? the day the LORD darkness, and not light.”
Amos 5:19, “As if a man did flee from a lion, and a bear met him, or went into the house, and leaned his hand on the wall, and a serpent bit him.”
Amos 5:20, “Shall not the day the LORD darkness, and not light? even very dark, and no brightness in it?”
Amos gives the same principle. When the day of the Lord comes against the wicked, one escape is not salvation. A man flees a lion and meets a bear. He enters a house and is bitten by a serpent. The only true refuge is not flight from circumstances, but repentance and refuge in the Lord.
The tragedy of Moab is that its weeping is widespread, but repentance is not highlighted. Mourning over consequences is not the same as turning to God. Many men weep when judgment falls, but they do not hate the sin that brought it. They regret loss, pain, humiliation, and danger, but not rebellion against God.
2 Corinthians 7:10, “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow the world worketh death.”
Moab’s sorrow appears to be the sorrow of collapse, not the sorrow of repentance. That is why the judgment continues.
Doctrinal Summary
Isaiah 15 teaches that God judges nations according to righteousness. Moab was related to Israel, protected from Israel’s conquest in earlier days, and connected to David through Ruth, yet these privileges did not exempt Moab from judgment. Relationship, history, geography, and past mercy do not protect a nation that persists in pride and false worship.
The chapter also teaches the danger of ease without refinement. Moab had been settled and comfortable, but that comfort produced stagnation. A people never poured from vessel to vessel may settle on the dregs. God often uses disruption, chastening, and hardship to expose what comfort hides.
Isaiah 15 also shows the emptiness of false religion. In the hour of judgment, Moab runs to high places and pagan temples, but idols cannot save. The gods of the nations are powerless before the Lord. Ritual without truth cannot deliver.
The chapter presents judgment with compassion. Isaiah says, “My heart shall cry out for Moab.” A faithful servant of God does not compromise the message, but he does not become cruel. Biblical judgment should be preached with tears, sobriety, and truth.
Finally, Isaiah 15 warns that there is no escape from God’s completed judgment apart from true refuge in Him. Moab’s fugitives flee, carrying their possessions, but the Lord brings more upon those who escape. The sword, the desolation, the blood filled waters, and the lions all declare that man cannot outrun God. The only safe place is repentance and trust in the Lord.
