Isaiah 16:14Meaning & Commentary from the Church Fathers

Thus, the Lord declares that according to His previous pronouncements, within the span of three years governed by the hireling, meaning the king of Assyria, Moab's splendor would be brought low. In this declaration, He refers to either the realm itself, the magnitude of its cities, the size of its population, or possibly the age of those capable of bearing arms. He further states that any who survive will be diminished and disgraced; everything that holds honor among them will be laid waste in battle. Those remaining will become utterly insignificant, stripped of honor and unworthy of notice. It is indeed a fearful thing to fall into the hands of the living God (Hebrews 10:31) and to provoke the Almighty; how could this not lead to calamity? Conversely, salvation lies in loving obedience to Him, in knowing Him alone, in steering clear of the traps of falsehood, and in sincerely calling upon Him: Lord, we do not know You by any other name; we invoke Your name (Isaiah 26:13).

Moab, therefore, engaged in the role of a hireling, having no love for God, and performed his deeds solely seeking compensation and personal gain, rather than out of genuine intent. Consequently, he will face dishonor during the three years designated for the hired servant.

Just as a hired shepherd fails to protect his flock, those who perform charitable acts for the sake of human recognition are no longer true givers; their generosity is compromised. Likewise, one who maintains chastity merely due to social conventions is not truly chaste; such an individual seeks the acclaim associated with virtue rather than the virtue itself. Thus, those driven by appearances will be seen as dishonorable in the eyes of God. Moab shall encounter disgrace over these three years — encompassing all spans of time — suffering the shame of a hireling because his virtuous actions stem from pretense rather than sincere disposition. He will be humbled alongside his riches; whatever reputation he has gained here will proportionally meet with the revelation of his hidden deeds, resulting in a fitting reward of disgrace.

Moreover, one who amasses fruitless gains with their own hands invites more dishonor upon themselves. He who creates wealth through deceitful speech pursues emptiness and shall fall into the trap of destruction (cf. Proverbs 21:6). Ultimately, he will be left diminished and shamed — such consequences serve as grace for those who have chosen the path of wickedness.

This prediction may also allude to the Babylonian exile, indicating that after Jerusalem's fall and within three years, Moab would suffer devastation at the hands of the Chaldeans, or that during three years, they would know no peace.

The three years in which Moab’s glory fades among its throngs must be interpreted metaphorically. Just as the Lord’s mercy has its measure, so too do trials and chastisements, ensuring that after three years, the once-prominent will find themselves diminished and in a state of degradation. It is noteworthy that according to Ezekiel's prophecy (Ezekiel 4), the ten tribes, who sinned egregiously, are assigned a punishment period of three hundred and ninety years—according to Hebrew texts—not one hundred and ninety as stated in the Vulgate, while Judah is assigned forty years, as it housed the temple of God. The meek shall receive mercy, while the mighty shall be heavily afflicted (Prem. 6:6), and a servant aware of his master's commands yet failing to act will suffer severe consequences (Luke 12:47). Thus, Moab, a foreign entity not belonging to God's people but turning away from falsehood, will not endure many years as small and insignificant, but only three years.

These years are echoed in another scripture: ‘Remember the days of old’ (Isaiah 46), and further: reflect on the early days and recall the eternal summers (Psalm 76:6). If Israel in the flesh engaged with shadows and types, and each of their feasts represented a forerunner of what was to come, then why should not our present years also foreshadow future times, as stated elsewhere: ‘What will you do in the days of gathering and in the days of the Lord’s feast’ (Hosea 9:5)? The reference to counting the years of the hireling signifies that false teachings prioritize personal gain. For all hirelings, and any who are not true shepherds, see the approaching wolf and flee because they are hirelings, and the sheep are not theirs (John 10). Therefore, it follows that strangers and mercenaries do not partake in what is holy, for their actions are motivated not by love for the Lord but by the desire for recompense, as exemplified by those who exploit the homes of widows and use their own flocks for nourishment (Matthew 23).

What has been said regarding mercenary doctrines applies broadly. If I give alms for the sake of being esteemed by others, I have received my reward and must be regarded as a hireling. If I appear chaste yet my conscience knows otherwise, I forsake the rewards of a hireling for the penalties of a sinner. In comparing these two wrongs, publicly sinning is a lesser offense than hypocrisy and feigning sanctity. However, Moab, having once had many allies in error, will find itself reduced to a few, or, having previously possessed substantial sinful wealth, will emerge from repentance small and destitute in wickedness.