In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • Teed • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (3) In their streets . . .—The picture of lamentation is continued. The flat roofs of Eastern houses were a natural resort for such wailings (Isaiah 22:1). The “broad places,” the bazaars or market-places, were also, like the agora of Greek cities, a natural place of concourse. The prophet represents them as filled with the sound of wailing.15:1-9 The Divine judgments about to come upon the Moabites. - This prophecy coming to pass within three years, would confirm the prophet's mission, and the belief in all his other prophecies. Concerning Moab it is foretold, 1. That their chief cities should be surprised by the enemy. Great changes, and very dismal ones, may be made in a very little time. 2. The Moabites would have recourse to their idols for relief. Ungodly men, when in trouble, have no comforter. But they are seldom brought by their terrors to approach our forgiving God with true sorrow and believing prayer. 3. There should be the cries of grief through the land. It is poor relief to have many fellow-sufferers, fellow-mourners. 4. The courage of their soldiers should fail. God can easily deprive a nation of that on which it most depended for strength and defence. 5. These calamities should cause grief in the neighbouring parts. Though enemies to Israel, yet as our fellow-creatures, it should be grievous to see them in such distress. In ver. 6-9, the prophet describes the woful lamentations heard through the country of Moab, when it became a prey to the Assyrian army. The country should be plundered. And famine is usually the sad effect of war. Those who are eager to get abundance of this world, and to lay up what they have gotten, little consider how soon it may be all taken from them. While we warn our enemies to escape from ruin, let us pray for them, that they may seek and find forgiveness of their sins.In their streets - Publicly. Everywhere there shall be lamentation and grief. Some shall go into the streets, and some on the tops of the houses.They shall gird themselves with sackcloth - The common token of mourning; and also worn usually in times of humiliation and fasting. It was one of the outward acts by which they expressed deep sorrow (Genesis 37:34; 2 Samuel 3:31; 1 Kings 21:27; 2 Kings 19:1; Job 16:15; the note at Isaiah 3:24). On the tops of the houses - The roofs of the houses in the East were, and still are, made flat, and were places of resort for prayer, for promenade, etc. The prophet here says, that all the usual places of resort would be filled with weeping and mourning. In the streets, and on the roofs of the houses, they would utter the voice of lamentation. Shall howl - It is known that, in times of calamity in the East, it is common to raise an unnatural and forced howl, or long-continued shriek. Persons are often hired for this purpose Jeremiah 9:17. Weeping abundantly - Hebrew, 'Descending into weeping;' "that is," going, as we would say, "deep into it," or weeping much; immersed as it were in tears (compare Jeremiah 13:17; Jeremiah 14:17). 3. tops of … houses—flat; places of resort for prayer, &c., in the East (Ac 10:9).weeping abundantly—"melting away in tears." Horsley prefers "descending to weep." Thus there is a "parallelism by alternate construction" [Lowth], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops. Shall gird themselves with sackcloth: this was another practice of mourners.The tops of their houses, which were made flat, Deu 22:8; to which men used to go up, either to walk, or to cry to God in heaven or to men for help. In their streets; publicly, without shame; whereas in ordinary sorrows men are wont to seek secret places for their mourning. In their streets they shall girt themselves with sackcloth,.... Instead of their fine clothes, with which they had used to deck themselves, being a very proud people; see Isaiah 16:6 this was usual in times of distress on any account, as well as a token of mourning for the dead; see Joel 1:8. The word for "streets" might be rendered "villages", as distinct from cities, that were "without" the walls of the cities, though adjacent to them; and the rather, seeing mention is made of streets afterwards: on the tops of their houses; which were made flat, as the houses of the Jews were, on which were battlements, Deuteronomy 22:8 hither they went for safety from their enemies, or to see if they could spy the enemy, or any that could assist them, and deliver them; or rather, hither they went for devotion, to pray to their gods for help; for here it was usual to have altars erected, to burn incense on to their deities; see 2 Kings 23:12 and in such places the people of God were wont to pray, Acts 10:9, and in their streets; publicly, as well as privately, where they ran up and down to get from the enemy, and save themselves: everyone shall howl, weeping abundantly: or, "descending with weeping": the tears running down his cheeks in great abundance, so that his whole body was as it were watered with them; or the meaning may be, that everyone that went up to the temples of the idols, and to the high places, Isaiah 15:2 or to the roofs of the houses, as here, to pray the assistance of their gods, should come down weeping and howling, having no success. In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.EXEGETICAL (ORIGINAL LANGUAGES) 3. (Jeremiah 48:37 f.) on the tops of their houses] See on Isaiah 22:1. The word streets should not be used twice; substitute in the second case broad places (as in R.V.).weeping abundantly] lit. “going down in weeping,” an unusually strong figure. In other passages the eye is said to “go down in tears” (Jeremiah 9:18; Lamentations 1:16; Lamentations 3:48); but nowhere else is the whole being spoken of as dissolved in weeping. Verse 3. - In their streets; literally, in his streets; i.e. the streets of Moab. They shall gird themselves with sackcloth. Another widely spread custom, known to the Assyrians (Jonah 3:5), the Syrians (1 Kings 20:31), the Persians (Esther 4:1, 2), the Israelites (Nehemiah 9:1), and, as we see here, to the Moabites. The modern wearing of black garments, especially crape, is representative of the old practice. Every one shall howl. "Howling" remains one of the chief tokens of mourning in the East. It was a practice of the Egyptians (Herod., 2:79), of the Persians (ibid., 8:99; 9:24), of the Babylonians (Jeremiah 51:8), and probably of the Orientals generally. Weeping abundantly; or, running down with tears (comp. Jeremiah 9:18; Jeremiah 13:17; Herod., 8:99). Isaiah 15:3But just as horror, when once it begins to reflect, is dissolved in tears, the thunder-claps in Isaiah 15:1 are followed by universal weeping and lamentation. "They go up to the temple-house and Dibon, up to the heights to weep: upon Nebo and upon Medebah of Moab there is weeping: on all heads baldness, every beard is mutilated. In the markets of Moab they gird themselves with sackcloth; on the roofs of the land, and in its streets, everything wails, melting into tears. Heshbon cries, and 'Elle; even to Jahaz they hear their howling; even the armed men of Moab break out into mourning thereat; its soul trembles within it." The people (the subject to עלה) ascend the mountain with the temple of Chemosh, the central sanctuary of the land. This temple is called hab-baith, though not that there was a Moabitish town or village with some such name as Bth-Diblathaim (Jeremiah 48:22), as Knobel supposes. Dibon, which lay above the Arnon (Wady Mujib), like all the places mentioned in Isaiah 15:2-4, at present a heap of ruins, a short hour to the north of the central Arnon, in the splendid plain of el-Chura, had consecrated heights in the neighbourhood (cf., Joshua 13:17; Numbers 22:41), and therefore would turn to them. Moab mourns upon Nebo and Medebah; ייליל, for which we find יהיליל in Isaiah 52:5, is written intentionally for a double preformative, instead of ייליל (compare the similar forms in Job 24:21; Psalm 138:6, and Ges. 70, Anm.). על is to be taken in a local sense, as Hendewerk, Drechsler, and Knobel have rendered it. For Nebo was probably a place situated upon a height on the mountain of that name, towards the south-east of Heshbon (the ruins of Nabo, Nabau, mentioned in the Onom.); and Medebah (still a heap of ruins bearing the same name) stood upon a round hill about two hours to the south-east of Heshbon. According to Jerome, there was an image of Chemosh in Nebo; and among the ruins of Madeba, Seetzen discovered the foundations of a strange temple. There follows here a description of the expressions of pain. Instead of the usual ראשיו, we read ראשיו here. And instead of gedu‛âh (abscissae), Jeremiah (Jeremiah 48:37) has, according to his usual style, geru'âh (decurtatae), with the simple alteration of a single letter. (Note: At the same time, the Masora on this passage before us is for geru‛ah with Resh, and we also find this reading in Nissel, Clodius, Jablonsky, and in earlier editions; whilst Sonc. 1486, Ven. 1521, and others, have gedu‛ah, with Daleth.) All runs down with weeping (culloh, written as in Isaiah 16:7; in Isaiah 9:8, Isaiah 9:16, we have cullo instead). In other cases it is the eyes that are said to run down in tears, streams, or water-brooks; but here, by a still bolder metonymy, the whole man is said to flow down to the ground, as if melting in a stream of tears. Heshbon and Elale are still visible in their ruins, which lie only half an hour apart upon their separate hills and are still called by the names Husban and el-Al. They were both situated upon hills which commanded an extensive prospect. And there the cry of woe created an echo which was audible as far as Jahaz (Jahza), the city where the king of Heshbon offered battle to Israel in the time of Moses (Deuteronomy 2:32). The general mourning was so great, that even the armed men, i.e., the heroes (Jeremiah 48:41) of Moab, were seized with despair, and cried out in their anguish (the same figure as in Isaiah 33:7). על־כן(, thereat, namely on account of this universal lamentation. Thus the lamentation was universal, without exception. Naphsho (his soul) refers to Moab as a whole nation. The soul of Moab trembles in all the limbs of the national body; ירעה (forming a play upon the sound with יריעוּ), an Arabic word, and in יריעה a Hebrew word also, signifies tremere, huc illuc agitari - an explanation which we prefer, with Rosenmller and Gesenius, to the idea that ירע is a secondary verb to רעע, fut. ירע. לו is an ethical dative (as in Psalm 120:6 and Psalm 123:4), throwing the action or the pathos inwardly (see Psychology, p. 152). The heart of the prophet participates in this pain with which Moab is agitated throughout; for, as Rashi observes, it is just in this that the prophets of Israel were distinguished from heathen prophets, such as Balaam for example, viz., that the calamities which they announced to the nations went to their own heart (compare Isaiah 21:3-4, with Isaiah 22:4). 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