Isaiah 16:8Meaning & Commentary from the Church Fathers

Therefore, it is said, Circle the wilderness, you who are dispatched; this refers to those sent forth in response to My wrath to conquer Moab. Go around the wilderness and disregard it; let them pass through it, for they have already traversed it. In this context, the exhortation to Remain serves as a reminder that the land of Moab would not have endured such turmoil had it not profoundly displeased the Almighty.

Each nation has its own type of grapes; for instance, Sodom and Gomorrah are known for their distinct grapes. It is written, "Of the grapes of Sodom are their grapes, and their rod of Gomorrah" (Deuteronomy 32:32). The Egyptians, too, possess grapes that God has struck down, as it is said, "Kill their grapes with hail, and their blistered ones with glory" (Psalms 77:47). Furthermore, there are grapes that the Lord Himself has planted. Now I shall sing to my Beloved the song of my Beloved regarding my grapes. They shall belong to the Beloved in a fertile place (Is. 5:1). The Kingdom of God is also referred to as a vine, as demonstrated in the parable of the laborers who took the grapes for their own benefit but offered none of the fruit. For it is stated: "the Kingdom of Heaven will be taken from you, and given to a nation bringing forth the fruits thereof" (cf.: Matthew 21:43). It’s as if the Lord was indicating: ‘The word of God, encompassing the law and the Prophets, will be removed from you because of your failure to align your lives with their teachings, and understanding will be granted to those who bear the fruits of God's word in their existence.’ Therefore, as the word of truth signifies the grape, so the false teachings that resided with the Egyptians symbolize the Egyptian grape, which the ruler of this darkness provided to them. The grape planted in Sodom represents what the wicked laborers of the devil cultivate through their nefarious means of living. Hence, those who have learned from the devil and spurned the teachings of the Lord have detached themselves from the true vine of God, from Him who declares: "I am the true vine" (John 15:1), and have adopted the rod of Sodom and Gomorrah, resulting in a harvest of bitterness, a cluster of their sorrow; their wine is the poison of serpents, and the venom of asps is unhealable (Deuteronomy 32:32-33). The grapes referred to as Sebamah, where Sebamah means transformation, may represent a deceptive doctrine that outwardly appears to possess some form of piety and removes evil, yet through this pretense leads many into their own ruin. Numerous writings by those outside the Orthodox faith may encourage a life of devotion. However, if we discern that they do not truly impart sound exhortations, but instead serve as traps to ensnare true godliness, we can rightfully state that such works represent the grape of Sebamah—not genuine teachings of faith and sound doctrine, but rather superficial guidelines regarding morality, social interaction, and generosity. This grape of Sebamah, cultivated by the Moabites, reportedly devours tongues with its numerous offspring. The leaders of foreign doctrines, employing their rhetorical skills honed through much practice, ensnare the uneducated and the common people, figuratively consuming those who fall into their grasp. To them belongs the prophetic word: ‘You who devour tongues, take heed and scorn such doctrines; for since you have trained in them, you cannot draw near and be united with Jazir, which means strength. Consequently, you will be unable to receive the empowerment given by the Spirit to those who walk in righteousness unless you renounce the grapes of Sebamah. Forget your wilderness and no longer linger in it; rather, depart from it and dwell in more fruitful lands.’ The messengers remained. There are false apostles and deceitful workers who masquerade as apostles of Christ (2 Cor. 11:13); they are the forsaken ones. Therefore, do not be misled by them, assuming they possess true strength, for they are powerless and abandoned. These are the same ones who have traversed the sea. What is suggested here should be understood as: some have been justly deserted because they have acted in a manner deserving of praise; they have crossed the sea. It appears that the Prophet uses the sea metaphorically to denote the severe trials that confront those who endure temptation, similar to the expression, "I came into the depths of the sea" (Ps. 68:3). Thus, the ascetic does not retreat from challenges; he confronts them and is vulnerable to every temptation. Should others choose to appease pagans for fear of persecution or indulge in pleasures to evade bodily struggles, they will merely traverse the sea.

The complexity of this passage, as interpreted by the LXX, is evident as it is difficult to interpret clearly; thus, we shall adhere to the Hebrew text. It is common for Scriptures to uplift the spirit of humanity from despair with joyful tidings while also issuing warnings to the indifferent and reluctant to repent, so that the abundance of God's goodness does not harden our hearts. An example can be found in the one hundred and forty-fourth Psalm, which states, "The Lord is good to all, and His bounty is upon all His works" (Psalm 144:9). It continues, "The Lord upholds all who fall, and raises up all who are bowed down. The eyes of all look to You, O Lord, and You give them their food in due season" (Psalm 144:14-15). Yet having declared, "The Lord preserves all who love Him," the Psalmist added, "But He will destroy all the wicked" (Psalm 144:20), to avoid fostering complacency among the listeners. After predicting the downfall of Antichrist and Satan, who would oppress all the earth, a throne of mercy is foretold, along with one seated in the tabernacle of David. For the sake of the saints rescued from Moab who have come to recognize his pride, the prophet states, "We have heard of the pride of Moab," or "of injustice," as the LXX translates. For what heretic lacks pride? Disdaining the simplicity of the Church, they regard its members as foolish, inflated by pride and injustice to the point of opposing the Creator, speaking ill of His prophets. The Savior remarked, "All who came before Me are thieves and robbers" (John 10:8), condemning even Moses, the servant of God, as a murderer; Joshua, who was so holy that he commanded the sun and moon, is deemed bloodthirsty; and David, from whom Christ descended (Matthew 1), is slandered as a murderer and an adulterer despite his repentance and humility, which reflect God’s mercy. Although they are proud and haughty, surrendering to wild exultation, they prove bolder than their strength warrants. Therefore, Moab will lament among themselves, as all heretics and wise of this age will cry out in mutual torment. Thus, you teachers of the Church, those saved from the folly of Moab, reveal your wounds suffered from heretical arrows, to those who have built defenses not of hewn and perfect stones as the temple but rather of burnt bricks. All their undertakings, symbolized by Heshbon, do not belong to the dwelling of the Lord; it is written, "The river's stream gladdens the city of God" (Psalm 46:4). Their defenses appear to belong to God’s mercy but lack His protection, consumed instead by divine fire, particularly the vineyard of Sabamah, representing those who elevate themselves, attempting to build a tower of pride reaching heavenward. However, the Hebrew text of the LXX does not mention the inhabitants of Deceph but instead uses the term for tile or burnt brick.

For the fields near Heshbon have turned barren; likewise, the vineyard of Sabam is desolate. There is only a short distance between Heshbon and Sabam, and through the metaphor of the vineyard, the writer illustrates the widespread devastation of the area. The rulers of other nations have stripped away his vines. Maintaining this metaphor, he indicates that the kings of the nations who ravaged Moab also destroyed its villages and strongholds. They reached Jazer, strayed into the wilderness; remnants of his people were left behind, straying over the sea. By vines and remnants, we refer to the people and their refugees, and by crossing the sea, we speak of their captivity in Babylon, which will become evident below concerning the burden of the desert by the seaside.