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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 15:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer. 48), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (Isa 16:14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there, - that there is a providence which governs the world and all the nations of it, - and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God's care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet's mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them.
Now concerning Moab it is here foretold,
I.That their chief cities should be surprised and taken in a night by the enemy, probably because the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely (Isa 15:1): Therefore there shall be great grief, because in the night Air of Moab is laid waste and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army. Note,
1.Great changes and very dismal ones may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us therefore lie down as those that know not what a night may bring forth.
2.As the country feeds the cities, so the cities protect the country, and neither can say to the other, I have no need of thee.
II.That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (Isa 15:2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods?
III.That there should be the voice of universal grief all the country over.
It is described here elegantly and very affectingly. Moab shall be a vale of tears - a little map of this world, Isa 15:2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (Isa 15:3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to their gods. Those that cry not to God with their hearts do but howl upon their beds, Hos 7:14; Amo 8:3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart's ease (Sa1 1:18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (Isa 15:4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris - to have associates in woe.
IV.That the courage of their militia should fail them.
Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, Isa 15:4. See how easily God can dispirit the stoutest of men, and deprive a nation of benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it.
V.That the outcry for these calamities should propagate grief to all the adjacent parts, Isa 15:5.
1.The prophet himself has very sensible impressions made upon his spirit by the prediction of it: "My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling." Note, It becomes God's ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners.
2.All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom's flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as Sa1 6:12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, Sa2 15:30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Jos 16:3, Jos 16:5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, "Fire, fire! we are all undone." Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 3 and following) Over Nebo and over Medeba, Moab will wail; on every head there is baldness, every beard is shaved off. In its streets they are dressed in sackcloth; on its rooftops and in its squares everyone wails and goes down in weeping. Heshbon and Elealeh cry out; their voices are heard as far as Jahaz; therefore the armed men of Moab cry aloud; his soul trembles. My heart cries out for Moab; its bars are dragged away, to Luhith and to Heshbon they come, crying; on the way to Horonaim they raise a cry of destruction; the waters of Nimrim are a desolation; the grass is withered, the vegetation fails, the greenery is no more. According to the magnitude of their work and their visitation, they shall be led to the torrent of the willows; because a cry hath gone round the border of Moab unto Eglaim, the howling thereof unto Beer Elim. For the waters of Dimon have been filled with blood: for I will bring more upon Dimon, lions upon them that shall flee out of Moab, and upon the remnant of the land. Therefore, since every teaching contrary to the truth, which is born without the inspiration of God from human understanding in the darkness of error, has been laid waste by the night, and its arguments, which are understood as walls, have been destroyed by the words of Ecclesiastes; so that they fall into eternal silence, to such an extent that their entire faction turns to repentance and tears, over Nabo, that is, over prophecy and authority, that is, over their leaders, and over Medaba, where there are no fruitful trees, but barren thickets, in which beasts dwell, as it is written in the twenty-eighth psalm: And he will reveal the hidden things of the forest: there will be wailing and lamentation, and all the ornaments of eloquence will be taken away from their heads, so that they remain naked and deformed. And if anything seemed to have masculinity in a beard, when shaved by a Ecclesiastical man, it is considered effeminate and weak. In their crossroads, that is, the byways of errors, while each one fabricates according to his own will, he is equipped with the sack of penance, and over the roofs and tamed places, in which they first believed themselves to be lofty; and in the streets (because they do not enter by the narrow way, which leads to life, but by the broad way, which leads to death) there will be wailing. And they shall by no means ascend into pride, but descend into weeping. Then they shall understand all their vain thoughts, which are interpreted as Esbon, and the futile ascent of pride, which sounds like Eleale, so that the voice of their deeds may be heard, and the commandment they thought was from God, condemning themselves by their own confession. Therefore, the bars, that is, those who were strong in Moab and understood their error, shall howl, and they who had hopes will begin to have regrets when their soul howls to itself. Where the Prophet speaks with compassionate affection to those whose souls cried out to him, and says: My heart will cry out to Moab, that I may provoke them to repentance. But their beams and all the foundations, which seemed to have support in their heresies, will reach as far as Segor, that is, to the little one: and it will be shown that they are not strong, but fragile. And this Segor, that is, the small repentance, if it perseveres, will lead them to perfect salvation: which is signified by the three-year-old heifer, as we read in Genesis, where Abraham is commanded to offer a calf, a ram, and a three-year-old goat, a perfect sacrifice, that he may deservedly be the heir of the Lord (Genesis 15). And when they have repented, through tears of sorrow, that is, the tears of their cheeks, they will ascend to higher things. And through this as if through a hole and entrance of sorrow, they will raise the cry of contrition to the Lord, so that they may say: Sacrifice to God is a contrite spirit: a contrite and humble heart God will not despise (Ps. 50:19). And this will happen because the waters of Nemrim, that is, the teachings of heretics, which are compared to leopards and transgressors, will be deserted and brought to nothing. They are stubborn, whose variations and blemishes are not changed (Jeremiah XIII), and apostates, of whom we read in the Psalms, I have regarded all the sinners of the earth as transgressors (Psalm CXVIII, 119). Also, every plant and sprout, and everything that seemed green in their speech, withered. And they were visited by God according to the magnitude of their sins, so that those whom they had not felt through blessings, they would come to know through afflictions. Finally, they will be led to the valley or torrent of willows, so that no fruit remains in them. For they say that this is the nature of the seeds of these trees, that whoever drinks it in a cup will be barren. Hence the holy ones who, because of their sins, began to be in the confusion of this world, hang their organs in the willows of the Babylonian rivers (Ps. CXXXVI). The cry of the Moabites goes around all the borders, either calling for repentance or mourning for the error, so that they can offer through their wailing the calves of their lips and reach the spring of the Lord's rams, or the mighty ones, because Elim signifies both. But the waters of Dimon, which is interpreted as sufficient pain or sorrow, which had polluted many with its sprinkling, will be accused by deceived peoples of not being for their salvation, but for their bloodshed. Hence the prophetic speech promises that over flowing tears, which is interpreted as Dibon, they will accumulate not just one sorrow, but multiple additions of sorrow: so that after they have fully repented and fled from the Moabite lion, they may have God as their leader, whom the Septuagint called Ariel, which is interpreted as lion of God: I will refrain from discussing their translation in this place, because it disagrees with the Hebrew truth in many places, and from what we have interpreted, the sense of that can also be understood.
(Version 3.) In the crossroads of it, they are girded with sacks; over its roofs, and in its streets, all wailing will descend into weeping. Private tears will not exist, public mourning will echo with public laments; neither married women, nor young maidens, nor the small age of children, nor the faltering steps of the elderly will be held back in their houses, extreme captivity will not know shame and weakness.
Indeed, it is not inappropriate that the author of the abyss, the devil, should be identified with the abyss, as he is also called death, being the head of death: “Where, O death, is your sting?” And the voice of death or the abyss groans with pain, since he sees that the power to prey upon the people he possessed from the beginning is being taken away. But if, perchance, you have little faith in my own words, we can produce the testimony of Isaiah: “Shall the prey be taken from the strong, or will the captive be rescued from the mighty? But thus says the Lord: ‘The captives will indeed be taken away from the strong, and what was stolen by the mighty will be rescued.’ ” For no one denies that the mighty cry in protest and suffer as a result of losing their spoils, except those who think that the devil is of lesser malice or that he is altogether uninvolved. But persons with such opinions are inept and deceived. Turn instead to the teachers of truth, whose knowledge I can only introduce to you, that it might be yours, reader, to explore within more attentively. Jeremiah uses Moab as a figure for the prince of the world in describing his devastation and groaning: “There is lamentation in all the dwellings of Moab and in its streets, for I have shattered Moab like a useless vessel, said the Lord.” Isaiah also bears witness to the coming destruction: “Moreover, Moab’s army wails; its soul groans for itself,” and again: “Everyone wails upon its roofs and in its streets.” In this way, they suffer that they were despoiled of the people. Daily they groan over their plundering. Consequently, they do not cease to attack us also, in the hopes that they can recapture something of what was taken from them.
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Summary
Isaiah 15:3 offers a stark and poignant depiction of the widespread and public lamentation that will engulf Moab. As part of a larger prophetic oracle against this neighboring nation, the verse vividly portrays the outward expressions of deep anguish: people publicly donning sackcloth, wailing from rooftops and streets, and weeping profusely. This imagery underscores the totality and inescapability of the divine judgment descending upon Moab, signaling a national catastrophe that leaves no one untouched by profound sorrow and humiliation.
Context
Literary Context
Isaiah 15 and 16 comprise a "burden" or oracle specifically directed against Moab, a prophetic declaration of impending judgment and destruction. This oracle is part of a series of "burdens" against various nations (Isaiah 13-23), demonstrating God's sovereign control over all peoples and His righteous judgment against their pride and rebellion. Isaiah 15:3 fits within the opening verses of this prophecy, which immediately establish the swiftness and severity of Moab's downfall, setting a tone of lament and despair that permeates the entire chapter. The verse serves to illustrate the immediate, visible, and communal impact of the predicted devastation, moving from the destruction of cities in Isaiah 15:1-2 to the personal, public displays of grief. It highlights how the widespread destruction of Moabite strongholds leads directly to the profound and visible sorrow of its inhabitants.
Historical & Cultural Context
Moab was a kingdom situated east of the Dead Sea, often in conflict with Israel but also sharing cultural and linguistic ties. The relationship was complex, marked by both hostility and occasional alliances or refuge. Prophecies against Moab, such as this one and those found in Jeremiah 48 and Ezekiel 25:8-11, often cite their pride, idolatry (worship of Chemosh), and contempt for God's people as reasons for judgment. The practices described in Isaiah 15:3—girding with sackcloth, public wailing, and lamenting on rooftops—were common ancient Near Eastern expressions of intense mourning, deep distress, humiliation, or repentance. Rooftops were accessible and visible spaces, making them ideal for public declarations or displays of emotion, while streets were the primary public arenas for communal life and, consequently, communal lament. Sackcloth, a coarse, uncomfortable fabric, was universally recognized as a sign of profound grief or humility.
Key Themes
This verse powerfully contributes to several overarching themes within Isaiah and the broader prophetic literature. Foremost is the theme of Divine Judgment, where God's ultimate authority over all nations is demonstrated through their downfall, often as a consequence of their sin and rebellion against Him. The Widespread Lamentation depicted underscores the totality of this judgment, emphasizing that no one is exempt from the impending catastrophe, signifying a national rather than localized disaster. This public display of grief also highlights the Loss of Dignity and Pride for a nation that often boasted of its strength and wealth, a pride condemned throughout prophetic literature. Furthermore, the passage subtly points to the Sovereignty of God, asserting that even powerful nations like Moab are subject to His divine plan and justice, serving as a warning to all who oppose His will, a theme powerfully echoed in Isaiah 14:26-27.
Exposition and Analysis
Key Word Analysis
A primitive root meaning to bind or gird on, typically a belt or armor. In this context, it refers to the act of putting on sackcloth, signifying preparation for or engagement in a state of mourning, distress, or humiliation. It implies a deliberate and public act of assuming a posture of profound grief, indicating a complete surrender to sorrow.
Derived from a root meaning "to run through," referring to a coarse, loosely woven fabric, often made of goat's hair. It was universally recognized in the ancient Near East as a garment worn in times of deep sorrow, mourning (especially for the dead), repentance, or extreme distress and humiliation in the face of calamity or divine judgment. Its rough, uncomfortable nature underscored the wearer's suffering and self-abasement.
A primitive root denoting a loud, piercing, mournful cry or a boisterous yell. This word specifically conveys a sound of intense lamentation, often associated with mourning for the dead or expressing profound anguish in response to great disaster. It suggests an unrestrained, visceral outpouring of grief that is both audible and deeply unsettling.
From the root meaning "to weep," this noun refers to the act of shedding tears, often accompanied by lamentation. In this context, combined with "abundantly," it paints a picture of copious, overflowing tears, signifying an overwhelming and uncontrollable sorrow that consumes the individual.
Verse Breakdown
"In their streets they shall gird themselves with sackcloth"
This opening clause immediately establishes the public and communal nature of the impending calamity. The act of donning sackcloth, a profound symbol of deep mourning and humility, is not confined to private spaces but is performed openly in the common thoroughfares. This indicates a widespread, inescapable, and visible national grief that cannot be hidden, signifying a complete societal breakdown under the weight of judgment.
"on the tops of their houses, and in their streets"
This phrase powerfully emphasizes the pervasive and inescapable nature of the distress. From the most visible public spaces (streets), which are the arteries of daily life, to the semi-private yet exposed rooftops (which were common gathering places and visible from afar), the lamentation is universal. It signifies that the sorrow is so overwhelming it spills into every corner of public and domestic life, leaving no place untouched by the wailing and despair.
"every one shall howl, weeping abundantly"
This final clause underscores the sheer intensity and universality of the emotional outpouring. "Howl" conveys a loud, unrestrained cry of anguish, a raw expression of pain, while "weeping abundantly" (literally "weeping descending" or "weeping going down") vividly paints a picture of tears streaming down faces in copious, overflowing amounts. This imagery signifies a profound, overwhelming, and collective sorrow that affects every individual in Moab, highlighting the depth of their despair and the totality of the divine judgment.
Literary Devices
Isaiah 15:3 is rich in Imagery, painting a vivid and visceral picture of a nation consumed by grief. The visual of people in sackcloth in the streets and on rooftops, coupled with the auditory image of universal howling and abundant weeping, creates a powerful sense of pervasive despair and desolation. Symbolism is central, with "sackcloth" serving as a potent symbol of deep mourning, humiliation, and distress, universally understood in the ancient Near East. The act of wearing it publicly reinforces the complete breakdown of national pride and dignity. The Repetition of "in their streets" emphasizes the widespread and inescapable nature of the lamentation, reinforcing that no corner of Moab will be untouched by this sorrow. Furthermore, the phrase "every one shall howl, weeping abundantly" employs Hyperbole, exaggerating the extent of the weeping to convey the overwhelming and universal nature of the grief, suggesting a sorrow so profound it consumes every individual entirely and without restraint.
Theological and Thematic Connections
Isaiah 15:3 profoundly illustrates the biblical truth of God's sovereign judgment over all nations, particularly those characterized by pride, idolatry, and opposition to His purposes. The public and widespread lamentation of Moab serves as a stark reminder that national sin incurs divine consequences, demonstrating that no earthly power, however seemingly secure, is beyond the reach of God's justice. This scene of utter despair highlights the futility of human strength and self-reliance when confronted with the righteous wrath of the Almighty. It underscores the theme that true security and flourishing come not from military might or economic prosperity, but from humility and alignment with God's will. The sorrow depicted is a direct result of a nation's spiritual rebellion, a powerful testament to the seriousness of sin and its inevitable repercussions, serving as a solemn warning to all who would defy the Most High.
Reflection and Application
The vivid portrayal of Moab's public and profound grief in Isaiah 15:3 serves as a timeless mirror for humanity, inviting us to reflect on the consequences of pride, rebellion, and a life lived apart from God. While specific to ancient Moab, the principles are universal: unchecked sin, whether individual or corporate, ultimately leads to lamentation and distress. This passage calls us to examine our own hearts and societies for areas of spiritual arrogance, self-sufficiency, or idolatry, urging us toward humility and repentance before God's just hand. It reminds us that true peace and security are found not in earthly strength or fleeting pleasures, but in acknowledging God's sovereignty and aligning our lives with His righteous standards. The sorrow of Moab underscores the seriousness of God's judgment, prompting a sober reflection on the need for genuine repentance and reliance on His mercy, lest we too face the bitter fruit of unaddressed sin. It compels us to consider how our actions, both individually and collectively, align with God's will, and to respond with humility and faith.
Questions for Reflection
FAQ
Why did the people of Moab mourn in such a public and dramatic way?
The public and dramatic mourning described in Isaiah 15:3, including wearing sackcloth in the streets and wailing from rooftops, was a common cultural practice in the ancient Near East for expressing intense grief, humiliation, or repentance in the face of overwhelming calamity. It signified that the disaster was so profound and widespread that it could not be contained or hidden within private spaces. The public nature underscored the national, inescapable impact of the judgment, demonstrating a complete breakdown of normal life and dignity. This communal display served both as an outpouring of collective sorrow and often as a plea for divine mercy. Similar public displays of grief are seen in other biblical accounts, such as the people of Nineveh donning sackcloth in response to Jonah's prophecy in Jonah 3:5-6.
What is the significance of "sackcloth" in this verse?
Sackcloth was a coarse, uncomfortable fabric, typically made of goat's hair, worn as an outward sign of deep sorrow, mourning, repentance, or extreme distress. Its rough texture and humble appearance visually communicated the wearer's inner anguish and humility, often in response to death, disaster, or divine judgment. In Isaiah 15:3, the act of "girding themselves with sackcloth" signifies a collective and public acknowledgment of profound suffering and humiliation brought about by divine judgment. It was a universal symbol of lamentation, often accompanied by other acts of self-abasement like fasting, tearing clothes, or sitting in ashes, as seen in passages like 2 Samuel 3:31 and Genesis 37:34.
Christ-Centered Fulfillment
While Isaiah 15:3 vividly portrays the lamentation brought about by divine judgment on a rebellious nation, it also subtly points to the ultimate sorrow and the ultimate solace found in Christ. The profound weeping of Moab foreshadows the ultimate consequences of sin, which culminates in the judgment borne by Christ on the cross. He, the Lamb of God who takes away the sin of the world, became the object of divine wrath, experiencing a depth of suffering and abandonment far greater than any nation's lament, as depicted in the prophetic words concerning the suffering servant in Isaiah 53:4-5. His agony on the cross, where He cried out in profound distress, was the ultimate "howling" and "weeping" that absorbed the judgment due to humanity's sin. Through His suffering, Christ transforms mourning into hope; those who mourn over their sin and the brokenness of the world are promised comfort and blessedness in Him, as declared in Matthew 5:4. Ultimately, the pervasive sorrow of Moab contrasts sharply with the eschatological hope offered in Christ, where in the new heavens and new earth, God Himself will wipe away every tear from their eyes, and there will be no more death, sorrow, crying, or pain, because the former things will have passed away in the glorious presence of the Redeemer.