Isaiah 15:7
So they carry their wealth and belongings over the Brook of the Willows.
So they carry
The phrase "so they carry" indicates an action of movement and transition. In the Hebrew text, the verb used here is "נָשָׂא" (nasa), which means to lift, bear, or carry. This word often implies a burden or a significant effort, suggesting that the people of Moab are undertaking a difficult journey. The act of carrying denotes a sense of urgency and necessity, as they are forced to leave their homes and transport their possessions due to impending disaster. This reflects the broader biblical theme of exile and displacement, a consequence of divine judgment.

their wealth and belongings
The term "wealth" in Hebrew is "חֵילָם" (cheylam), which can refer to strength, resources, or riches. "Belongings" is translated from "יְתוּדָה" (y'tudah), meaning possessions or goods. Together, these words emphasize the material aspects of life that the Moabites are desperately trying to preserve. In a conservative Christian perspective, this highlights the transient nature of earthly possessions. The Moabites' attempt to save their wealth underscores the futility of relying on material goods for security, echoing Jesus' teaching in Matthew 6:19-21 about storing treasures in heaven rather than on earth.

over the Brook of the Willows
The "Brook of the Willows" is a geographical reference, likely pointing to a boundary or a place of crossing. The Hebrew word for "brook" is "נַחַל" (nachal), which can mean a stream or a wadi, a dry riverbed that fills with water during the rainy season. The "Willows" (עֲרָבִים, aravim) may refer to a specific type of tree known for growing in moist areas, symbolizing a place of transition and uncertainty. Historically, this brook could be the Wadi al-Ahsa, marking the border between Moab and Edom. Theologically, crossing the brook signifies a passage from one state of existence to another, often associated with judgment and the hope of eventual restoration. This imagery resonates with the broader biblical narrative of crossing waters as a metaphor for divine deliverance and transformation, as seen in the Exodus and the crossing of the Jordan River.

Persons / Places / Events
1. Moab
An ancient kingdom located east of the Dead Sea, often in conflict with Israel. Isaiah 15 is a prophecy concerning the judgment and lamentation over Moab.

2. Brook of the Willows
A geographical feature mentioned in the context of Moab's distress. It symbolizes a boundary or crossing point during Moab's flight from impending disaster.

3. Isaiah
A major prophet in the Old Testament, who conveyed God's messages of judgment and hope to Israel and surrounding nations, including Moab.

4. Wealth and Belongings
Represents the material possessions and treasures of the Moabites, which they attempt to save during their flight.

5. Judgment
The overarching event in Isaiah 15, where God pronounces judgment on Moab for their pride and idolatry.
Teaching Points
The Futility of Material Wealth
Material possessions cannot save us in times of divine judgment. Our trust should be in God, not in earthly wealth.

The Reality of Divine Judgment
God's judgment is real and affects nations and individuals. We must live in a way that honors God, recognizing His sovereignty.

The Call to Repentance
Like Moab, we are called to examine our lives for pride and idolatry, turning back to God in humility and repentance.

The Importance of Spiritual Preparedness
Just as Moab was unprepared for judgment, we must be spiritually prepared for Christ's return, living in obedience and faith.

The Transience of Earthly Security
Earthly security is temporary. Our ultimate security is found in our relationship with God through Jesus Christ.
Bible Study Questions
1. What does the Brook of the Willows symbolize in the context of Moab's judgment, and how can this symbolism apply to our lives today?

2. How does the prophecy against Moab in Isaiah 15:7 challenge our perspective on material wealth and security?

3. In what ways can we ensure that our trust is in God rather than in our possessions, especially in times of crisis?

4. How does the theme of divine judgment in Isaiah 15 relate to the New Testament teachings on the return of Christ and the final judgment?

5. Reflect on a time when you experienced a "crossing over" or transition in your life. How did your faith in God guide you through that period?
Connections to Other Scriptures
Jeremiah 48
This chapter parallels Isaiah 15, as it also prophesies the downfall of Moab, emphasizing the theme of divine judgment.

Psalm 137
The mention of willows in this Psalm, where the Israelites hung their harps, can be seen as a symbol of lamentation and exile, similar to Moab's experience.

Proverbs 11:4
This verse highlights the futility of wealth in the day of wrath, connecting to Moab's vain attempt to save their possessions.
The Insecurity of Worldly PossessionsR. Tuck Isaiah 15:7
Ar and Kir of MoabIsaiah 15:1-9
God Works in the Night TimeJ. Parker, D. D.Isaiah 15:1-9
National DistressW. Clarkson Isaiah 15:1-9
Oracle Concerning MoabE. Johnson Isaiah 15:1-9
The Moabite StoneProf. S. R. Driver, D. D.Isaiah 15:1-9
The Prophet's Pity for MoabF. Delitzsch.Isaiah 15:1-9
People
Isaiah, Zoar
Places
Ar, Beer-elim, Brook of the Willows, Dibon, Eglaim, Elealeh, Heshbon, Horonaim, Jahaz, Kir, Luhith, Medeba, Moab, Nebo, Nimrim, Zoar
Topics
Abundance, Acquired, Arabim, Brook, Carry, Cause, Gained, Got, Gotten, Laid, Poplars, Ravine, Store, Stored, Stores, Stream, Torrent, Water-plants, Wealth, Willows
Dictionary of Bible Themes
Isaiah 15:6

     4460   grass
     4819   dryness

Library
The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with
John Lightfoot—From the Talmud and Hebraica

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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