Isaiah 15:3
In its streets they wear sackcloth; on the rooftops and in the public squares they all wail, falling down weeping.
In their streets
The phrase "in their streets" refers to the public areas within the cities of Moab. Streets in ancient times were not just pathways but were central to community life, serving as places for commerce, social interaction, and public gatherings. The Hebrew word for "streets" is "rechov," which can also mean a broad place or plaza. This indicates that the mourning is not hidden but is a public display of grief, affecting the entire community. The streets, once bustling with life, are now filled with sorrow, highlighting the depth of Moab's calamity.

they wear sackcloth
Sackcloth is a coarse material, often made from goat's hair, traditionally worn as a sign of mourning or repentance. The Hebrew word "saq" signifies a garment of humility and distress. Wearing sackcloth in the streets symbolizes a collective acknowledgment of suffering and a plea for mercy. It is a physical manifestation of inner turmoil and a call to God for intervention. This act of donning sackcloth in public underscores the severity of the situation and the communal nature of the lamentation.

on the rooftops
In ancient Near Eastern culture, rooftops were flat and used as additional living spaces. The mention of "rooftops" suggests that the mourning extends to every part of daily life, even into private spaces. The Hebrew word "gag" for rooftop indicates a place of refuge and retreat, yet here it becomes a place of lament. This imagery conveys that there is no escape from the pervasive grief, as even the most personal spaces are filled with sorrow.

and in the public squares
Public squares, or "rechovot" in Hebrew, were central locations in a city where people gathered for various activities, including markets, legal proceedings, and social events. The mourning in these squares signifies a disruption of normal life and commerce. It highlights the communal aspect of the tragedy, as these spaces, typically associated with life and vibrancy, are now scenes of collective mourning and despair.

they all wail
The act of wailing, expressed by the Hebrew word "yalal," is a loud, mournful cry. It is an expression of deep anguish and sorrow. The use of "all" emphasizes the universality of the grief; no one is exempt from the suffering. This communal wailing is a powerful auditory symbol of the nation's distress, echoing through the streets and squares, a cry for help and a lament for what has been lost.

falling down weeping
The phrase "falling down weeping" conveys a sense of overwhelming grief that brings people to their knees. The Hebrew word "bakah" for weeping indicates a deep, uncontrollable sorrow. This imagery of falling down suggests a physical manifestation of emotional collapse, a surrender to the weight of their despair. It reflects a profound sense of helplessness and the need for divine intervention, as the people are brought low by their circumstances.

Persons / Places / Events
1. Moab
A nation east of Israel, often in conflict with Israel. Isaiah 15 is a prophecy concerning Moab's impending judgment and destruction.

2. Streets and Public Squares
These are the communal areas of Moab where public life and commerce occur, now turned into places of mourning.

3. Rooftops
In ancient Near Eastern culture, rooftops were often used as additional living spaces. Here, they become places of lamentation.

4. Sackcloth
A coarse material worn as a sign of mourning and repentance, indicating deep sorrow and humility.

5. Weeping and Wailing
Expressions of intense grief and despair, reflecting the dire situation Moab faces.
Teaching Points
The Reality of Judgment
Isaiah 15:3 serves as a sobering reminder of God's judgment on nations that turn away from Him. It calls us to reflect on our own lives and the state of our communities.

The Call to Repentance
The wearing of sackcloth and the act of weeping signify a call to repentance. As believers, we are encouraged to examine our hearts and turn back to God in humility and contrition.

Public Expressions of Grief
The public nature of Moab's mourning challenges us to consider how we express our own grief and repentance. Are we willing to be vulnerable and open about our need for God's mercy?

The Consequences of Sin
The devastation described in Isaiah 15:3 is a direct result of Moab's sin. This passage warns us of the serious consequences of living in rebellion against God.

Hope in Lament
While the passage is one of lament, it also points to the hope that comes through genuine repentance and turning back to God. Our mourning can lead to restoration if we seek Him earnestly.
Bible Study Questions
1. What does the wearing of sackcloth and public mourning in Isaiah 15:3 teach us about the cultural expressions of grief and repentance in biblical times?

2. How can we apply the concept of public lamentation in our modern context, both individually and as a church community?

3. In what ways does the prophecy against Moab in Isaiah 15 challenge us to reflect on the state of our own nation or community?

4. How do the themes of judgment and repentance in Isaiah 15:3 connect with the teachings of Jesus in the New Testament?

5. What steps can we take to ensure that our expressions of repentance are genuine and lead to a deeper relationship with God?
Connections to Other Scriptures
Jeremiah 48
This chapter also contains a prophecy against Moab, echoing the themes of destruction and mourning found in Isaiah 15.

Joel 1:13
Calls for wearing sackcloth and lamenting, similar to the actions described in Isaiah 15:3, as a response to calamity.

Matthew 11:21
Jesus mentions sackcloth and ashes in the context of repentance, highlighting the cultural understanding of these symbols.

Revelation 11:3
The two witnesses prophesy in sackcloth, symbolizing mourning and repentance, akin to the imagery in Isaiah 15:3.
National DistressR. Tuck Isaiah 15:3
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
Abundantly, Bitter, Broad, Broadways, Covering, Crying, Dissolved, Dress, Gird, Girded, Haircloth, Houses, Housetops, Howl, Howleth, Melted, Melts, Out-places, Pinnacles, Places, Profusely, Prostrate, Public, Roofs, Sackcloth, Squares, Streets, Tears, Themselves, Tops, Wail, Waileth, Wailing, Wails, Wear, Weeping
Dictionary of Bible Themes
Isaiah 15:3

     5174   prostration
     5506   roof
     5952   sorrow
     6742   sackcloth and ashes

Isaiah 15:2-3

     5198   weeping
     5419   mourning

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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