Catholic Commentary
The Prophet's Compassionate Lament
5My heart cries out for Moab! Her nobles flee to Zoar, to Eglath Shelishiyah; for they go up by the ascent of Luhith with weeping; for on the way to Horonaim, they raise up a cry of destruction.
Isaiah 15:5 depicts the prophet's compassionate lament over Moab's destruction, describing Moabite nobles fleeing through specific geographical locations (Zoar, Eglath Shelishiyah, Luhith, and Horonaim) while weeping and crying out in despair. The passage is theologically significant because Isaiah expresses genuine sorrow for a foreign enemy nation, using the same Hebrew word for crying out that describes Israel's anguish under Egyptian slavery.
When a nation—Israel's enemy—faces ruin, the prophet does not gloat; his heart breaks, revealing that God weeps for those destroyed by their own sin.
Typological and Spiritual Senses
In the fourfold sense of Scripture (the quadriga honored by the Church Fathers and codified in Dei Verbum §12 and the Catechism §§115–119), this verse yields rich spiritual meaning beyond the literal. Allegorically, Moab — whose name derives from Israel's ambiguous border-encounter, born of Lot's incest — represents the soul caught in the consequences of disordered love, now facing judgment. The prophet's compassion allegorically prefigures Christ weeping over Jerusalem (Luke 19:41), the Word of God lamenting even those destroyed by their own sin. Morally (tropologically), Isaiah models the disposition every soul is called to cultivate: sorrow for the suffering of enemies, not satisfaction. Anagogically, the flight of the nobles and the cry of destruction point toward the universal final reckoning in which every human city, every earthly power, will be brought low — yet toward which God's heart remains tender even as His justice is fulfilled.
Catholic tradition finds in this verse a remarkable foreshadowing of what the Catechism calls God's universal salvific will: "God our Savior… desires all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:3–4; cf. CCC §74, §1058). The prophet's compassion is not sentimental; it is a participation (participatio) in the divine pathos that St. Thomas Aquinas locates in God's misericordia — God's "heart moved by another's wretchedness" (Summa Theologiae II-II, q.30, a.1). God is not indifferent to the suffering of Moab even as He permits or ordains their chastisement. St. Jerome, in his Commentary on Isaiah, notes that the prophet's personal anguish here mirrors the divine pedagogy: judgment is never God's "proper work" (opus proprium) but His "strange work" (opus alienum, cf. Isaiah 28:21), a mercy in disguise intended to bring the creature back to its source. Pope Benedict XVI, in Deus Caritas Est (§10), writes that biblical agapē transforms the one who loves: Isaiah here is transformed by God's own love for Moab such that the prophet cannot remain aloof. The Church Fathers — notably Origen (Homilies on Ezekiel) and St. Basil the Great (Moralia) — consistently taught that weeping for enemies is not weakness but the fullness of charity, the mark of a soul that has been configured to the Heart of Christ. The verse thus stands as an Old Testament icon of the Sacred Heart: a heart that is pierced by the suffering even of those who have turned away.
This verse challenges a reflexive cultural tendency — present even among devout Catholics — to receive news of an adversary's downfall with quiet satisfaction. Isaiah's "My heart cries out for Moab!" is a direct rebuke to that instinct. Practically, a contemporary Catholic might ask: When a political opponent fails, when a cultural adversary suffers, when a person who has wronged us encounters ruin — what is the first movement of my heart? Isaiah models neither approval of Moab's sins nor indifference to their punishment, but genuine grief. This is not naïve: he knows why the destruction is coming. But knowledge of deserved judgment does not extinguish compassion. In the Sermon on the Mount (Matthew 5:44–45), Jesus commands prayer for persecutors precisely because God "makes his sun rise on the evil and on the good." Catholics today can use this verse as an examen prompt: to pray for those suffering — even those suffering consequences of their own choices or hostility — as an act of solidarity with the Heart of Christ who wept for Jerusalem and who weeps still.
Commentary
Verse 5a — "My heart cries out for Moab!"
The verse opens with one of the most unexpected declarations in the entire oracle against Moab (chapters 15–16), indeed in the whole corpus of Isaiah's foreign-nation oracles. The Hebrew libbî ("my heart") expresses the inmost seat of will, emotion, and identity. The verb yiz'aq ("cries out") is the same root used for Israel's cry of anguish under Egyptian slavery (Exodus 2:23). That Isaiah deploys this vocabulary here — for a foreign nation, a historic enemy — is theologically astonishing. Scholars debate whether the speaker is Isaiah himself, or the divine voice mediated through the prophet; in either reading, the Catholic tradition recognizes this as a genuine participation in divine compassion (misericordia), the tender mercy that refuses to rejoice at the destruction of the wicked (cf. Ezekiel 33:11).
Verse 5b — "Her nobles flee to Zoar, to Eglath Shelishiyah"
The geography of catastrophe is rendered with unusual precision. Zoar (Tso'ar) sits at the southern tip of the Dead Sea — it is the very city to which Lot fled during the destruction of Sodom (Genesis 19:22), a detail that would not have been lost on Isaiah's audience. To flee toward Zoar is to flee toward a place already associated with divine judgment narrowly escaped. "Eglath Shelishiyah" likely means "the third Eglath" or "the third heifer," a place-name possibly evoking the Moabite cities' livestock-rich identity (cf. Isaiah 16:2). The mention of nobles (gedolîm, the great ones) fleeing is itself a marker of total social inversion: those who were seated in honor now scramble on foot down desert roads.
Verse 5c — "They go up by the ascent of Luhith with weeping"
Luhith is a city in the hill country of Moab; its "ascent" was likely a steep, difficult road. The image of refugees weeping as they climb is both literally vivid and spiritually freighted. Ascent in the biblical imagination is often associated with worship (the psalms of ascent, Psalm 120–134) or with seeking God. Here the ascent is an ascent of lamentation — the liturgy of exile rather than of pilgrimage.
Verse 5d — "On the way to Horonaim, they raise up a cry of destruction"
Horonaim (likely modern Khirbet el-'Araq in Jordan) appears again in Jeremiah 48:3, 5, 34 in a nearly parallel oracle — confirming that this geographic corridor was the remembered landscape of Moabite catastrophe. The "cry of destruction" (, meaning brokenness, fracture, ruin) echoes the shattered social and spiritual order. The word is used throughout the Hebrew prophets for the deepest kind of moral and civilizational collapse, not merely military defeat.