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This Chapter Verse Commentaries:
Isa_2:22 to Isa_4:1
a. THE JUDGMENT AGAINST GODLESS MEN
Isa_2:22 to Isa_3:15
For wherein is he to be accounted of?
1 For, behold, the Lord, the Lord of hosts,
Doth take away from Jerusalem and from Judah
The stay and the staff,
The whole stay of bread, and the whole stay of water,
2 The mighty man, and the man of war,
The judge, and the prophet, and the prudent, and the ancient,
3 The captain of fifty, and the the honorable man,
And the counsellor, and the cunning artificer, and the eloquent orator.
4 And I will give children to be their princes,
And babes shall rule over them.
5 And the people shall be oppressed,
Every one by another, and every one by his neighbour:
The child shall behave himself proudly against the ancient,
And the base against the honourable.
6 When a man shall take hold of his brother of the house of his father, saying,
Thou hast clothing, be thou our ruler,
And let this ruin be under thy hand:
7 In that day shall he swear, saying,
I will not be a healer;
For in my house is neither bread nor clothing:
Make me not a ruler of the people.
8 For Jerusalem is ruined, and Judah is fallen:
Because their tongue and their doings are against the Lord,
To provoke the eyes of his glory.
9 The show of their countenance doth witness against them;
And they declare their sins as Sodom, they hide it not.
Woe unto their soul! for they have rewarded evil unto themselves.
10 Say ye to the righteous, that it shall be well with him:
For they shall eat the fruit of their doings.
11 Woe unto the wicked! it shall be ill with him;
For the reward of his hands shall be given him.
12 As for my people, children are their oppressors,
And women rule over them.
O my people, they which lead thee cause thee to err,
And destroy the way of thy paths.
13 The Lord standeth up to plead,
And standeth to judge the people.
14 The Lord will enter into judgment
With the ancients of his people, and the princes thereof:
For ye have eaten up the vineyard;
The spoil of the poor is in your houses.
15 What mean ye that ye beat my people to pieces,
And grind the faces of the poor?
Saith the Lord God of hosts.
Chap. III. Isa_3:1. îַùְׁòֵï åּîַùְׁòֵðָä : logically considered there can be no difference between these two words, which moreover occur only here. But the Prophet designs by the words only a rhetorical effect. With sententious brevity he sketches thus the contents of the chapter whose first half treats of the male supports, whose second half of the female.—Examples are not few of concrete nouns which, placed along side of one another, designate the totality by the masculine and feminine endings: Isa_11:12; Isa_43:6; Jer_48:19; Nah_2:13; Zec_9:17. It is doubtful about ðְîִáְæָä åְðָîֵí , 1Sa_15:9. But abstract nouns are very few that at the same time differentiate the idea as to gender by the gender endings. The most likely case of comparison is çַöֶּֽàֱöָàִéí åְäַöְּôִòåֹú , the male and female branches (Isa_22:24). It is doubtful about ðְäִé âִäְéָä Mic_2:4 (comp. Caspari, Micah, p. 117). îִùְòָï found elsewhere only 2Sa_22:19 (Psa_18:19). The feminine form occurs more frequently îִùְׁòֶðֶú : Num_21:19; Psa_23:4; Isa_36:6, etc.
Isa_3:4. úòìåìéí occurs only here and Isa_66:4. The form is like úַּçֲðåּðִéí , úַּֽòֲðåּðִéí , etc. The plural can signify the abstract, and this abstract may possibly stand pro concreto; the plural may also have a simple concrete meaning. All these constructions are grammatically possible and have found their defenders. As regards the meaning of the word, the questions arise, whether the word contains the notion of “child” (comp. îְòåֹìֵì , òåֹìֵì ) or the notion, “inflict, bring upon, mishandle,” (comp. äִúְòַìֵּì , Jdg_19:25; 1Sa_31:4, etc., úַּֽòֲìåּì , îַֽòֲìָì òֲìִéìִéָּä , òֲìִéìָä , Isa_66:4), or both notions, and whether it is to be taken as subject or as acc. adverbialis to designate the manner and means. That the notion “child” lies in the word appears very conclusively from the preceding ðְòָøִéí and from îְòåֹìֵì , Isa_3:12. But it is not at all necessary to exclude the notion vexatio which is decidedly demanded, Isa_66:4. One may easily unite both by translating as Delitzsch does, “childish appetites,” or “childish tricks, childish follies.” But the personifying of this idea, or construing it as abstr. pro concreto (puerilia = pueri, Gesenius) though grammatically possible, is still hard. I agree therefore with Hitzig, who translates by “with tyranny, arbitrariness.” Comp. ôְìָàִéí , ðåֹøָàåֹú , îֵéùָׁøִéí , etc.
Isa_3:5. (Faustrecht.) Such is the sense of ðִâַּùׁ . The word is used of the violent oppression of the Egyptian taskmakers (Exo_3:7; Exo_5:6 sqq.), of the creditor (Deu_15:2-3), of a superior military force of an enemy (1Sa_13:6), also of overpowering fatigue (1Sa_14:24) or of an unsparingly strict judicial process (Isa_53:7). In our passage the Niphal, as one may see from following àéùׁ áàéùׁ åâå , appears intended in a reciprocal sense. Moreover Isaiah uses the word often: Isa_3:12; Isa_9:3; Isa_14:2; Isa_58:3; Isa_60:17. øָäָá tumultuari, insolenter tractare: comp. Isa_30:7; Isa_51:9.— ðִ÷ְìֶä contemtus, vilis; comp. Isa_16:14; 1Sa_18:23.
Isa_3:6. ëִּé is rendered by many expositors “when”: Vitringa, Hitzig, Ewald, Drechsler, Delitzsch. They therefore take the phrase as protasis to Isa_3:7. The consideration that Isa_3:6-7 evidently portray, not the reason, but rather the consequence of Isa_3:4, determines me also to adopt this view. By ëִּé , then, a possibility is signified that may often ensue. îַëְùֵׁìָä occurs again only in the plural, Zep_1:3, where it means offendiculum, óêÜíäáëïí . Besides it is synonym of îִëְùֹׁì . The present situation therefore is manifestly designated as a scandalous one, as a subject of offence.
Isa_3:7. çֹáֵùׁ part. occurs only here. Other forms of the verb occur in Isaiah in the sense of binding and healing wounds: Isa_1:6; Isa_30:26; Isa_61:1. He repels the allegation that he still has clothing and bread, and declines therefore the honor of becoming judge of his people. ÷ָöִéï is principally a poetic word. It occurs only twelve times in the Old Testament; three of these in historical books: Jos_10:24; Jdg_11:6; Jdg_11:11. Isaiah uses it four times, viz., here, Isa_1:10; Isa_20:3.
Isa_3:8. ëָּùַì , stumble, totter, fall, Isaiah uses often: Isa_5:27; Isa_8:15; Isa_28:13; Isa_40:30; Isa_59:10; Isa_59:14, etc.— îַֽòֲìָì Isaiah uses only Isa_1:16 and Isa_3:8; Isa_3:10.— àֶì in an inimical sense, as Isa_2:4; Gen_4:8, etc.—The form ìַîְøåֹú is syncopated from ìְäַîְøåֹú (Ewald, § 244 b). Comp. Isa_1:12; Psa_78:17. îָ þþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþþ øָä and Hiph. äִîְøָä occur very often with àֶúÎôִּé é× : Num_20:24; Num_27:14; Deu_1:26; Deu_1:43, etc. Once the Hiph. occurs with the following àֵú øåּçåֹ Psa_106:33, with following ãְּáֵø é× Psa_105:28 àִîְøֵé àֵì Psa_107:11; once with îִùְׁôָּèַé Eze_5:6. And so here, too, with following òֵðֵé é× þþþþþþ . In Isaiah the construction with the accusative does not again occur: îָøָä alone with the meaning “rebellem, contumacem esse,” occurs again Isa_1:20; Isa_1:5; Isa_63:10.
Isa_3:9. äַëָּøָä , which only occurs here, can, in union with ôָּðִéí , have no other meaning than the adverbial form of speech äִëִּéø ôָּðִéí (Deu_1:17; Deu_16:19; Pro_24:23; Pro_28:21), which means “dignoscere facies, distinguish the countenances, i. e., make a partial distinction” (comp. ðָùָׂà ôָðִéí ). The notion of partiality indeed does not suit here, although not a few Jewish and Christian expositors understand the words in this sense. The context constrains us rather to go back to the simple fundamental meaning of close observance, particular notice, which is the preliminary of partial distinction. We are the more justified in this as äִëִּéø elsewhere too (Isa_61:9; Isa_63:16; Gen_31:32, etc.) is used in a sense that proceeds from this fundamental meaning. äëøú ô× is therefore the magisterial, so to speak, the juristic, exact observance and investigation of countenances. òָðֽúֳä , which is likewise a legal term, also favors this view. For it is used as much of the judge that takes cognizance (Exo_23:2) as of the witness that deposes to the interrogation of the judge: Deu_19:16; 2Sa_1:16 : “thy mouth hath testified ( òָðָä ) against thee.” âָּîַì occurs in Isaiah again only Isa_63:7. The form of sentence in Isa_3:10 a is owing to the well known attraction, common also in Greek, by means of which the subject of the dependent phrase becomes the object of the principal verb. There is no need, therefore, of taking àָîַø in the sense of prœdicare. But it is simply “say, speak out loud, be not silent, that the righteous is well off.” There is, thus, no need of referring to passages as Psa_40:11; Psa_145:6; Psa_145:11. That èåֹá may mean not only bonus, but also bene habens, well off, is shown beyond contradiction by passages like Amo_6:2; Jer_44:17; Psa_112:5.
Isa_3:11. According to our remarks at Isa_1:4 concerning àåֹé , it is agreeable to usus loquendi to connect it with ìְøָùָׁò . Besides in the best editions they are so bound (comp. Delitzsch in loc.). Therefore øַò is to be taken in the same way as èåֹá Isa_3:10. To be sure, there is no passage we can cite in which øַò means infelix, as we can for èåֹá meaning felix. For Psa_106:32, and Gen_47:9 øַò is both times not used of personal subjects. And there are no other places to cite. One must therefore say, that the prophet in respect of the meaning of øַò has in Isa_3:11 a imitated the corresponding part of Isa_3:10.— âְּîåּì is performance, product, desert. Comp. Jdg_9:16; Pro_12:14. The word is found in Isaiah again Isa_35:4; Isa_59:18; Isa_66:6. What the hands of the wicked have themselves produced shall be joined to, put on them.
Isa_3:12. The singular îְּòåֹìֵì has general significance and hence represents an ideal plural. Comp. øòֵä öֹàï òֲëָãֶéêָ Gen_47:3. As regards the form of the word, which occurs here only, îְòåֹìֵì is the root form for òåֹìֵì (1Sa_15:3; Isa_13:16, etc.) or òåֹìָì (Jer_6:11; Jer_9:20).
Isa_3:13. ðִöָּá (in Isaiah only again Isa_21:8) expresses the opposite of movement. ðִöָּá and òֹîֵã along side of each other occur 1Sa_19:20.— øִéá and ãִּéï though not seldom interchanged (comp. Isa_1:17), still stand here side by side. But comp. Jer_15:10; Heb_1:3.—The expression áåֹà áîùׁôè “enter into judgment” occurs only here in Isaiah. Comp. beside Job_9:32; Job_14:3; Job_22:4; Psa_143:2; Ecc_11:9; Ecc_12:14.
Isa_3:14. The Piel áִּòֵø occurs in this sense in Isaiah only again Isa_5:5; comp. Exo_22:4. It is depascere, grazing of cattle. Elsewhere it is used of fire (Isa_6:13; Isa_40:16; Isa_44:15; Isa_1:11). âæìä only here in Isaiah, âָּæֵì Isa_61:8.
Isa_3:15. ãִּëָּà to stamp, trample (Isa_19:10; Isa_53:5; Isa_53:10) is intensified by ý ôּ× ò× úèçðå is to grind, pound fine, Isa_47:2.
Because Isa_3:1, presupposes the destruction of human magnates, that were for themselves and others an object of unjustifiable confidence (Isa_2:22), the discourse as regards its matter fits the context (comp. Isa_2:11). But it fits in also in chronological respects, so far as all acts of divine judgment constitute a unity; consequently all visitations that precede the last judgment belong essentially to it as precursors. But that the Prophet notwithstanding makes a distinction appears from Isa_3:13-15.
The order of thought in our passage, then, is as follows: After the Prophet had signified by Isa_2:22, that now he would proceed to the judgment against every high thing among men, he classifies in advance Isa_3:1 the contents of what he has to say, in that he announces that Judah and Jerusalem shall be deprived of every support, male and female. The male supports he then enumerates Isa_3:2-3. If these are removed, of course only children and women remain as supports of the commonwealth. The misery of boy rule, that gradually degenerates into anarchy, is portrayed Isa_3:4-7 in vigorous lines. This misery is the symptom of prevalent ruin in Judah and Jerusalem, and the consequence of those crimes committed against the Lord (Isa_3:8), that are public and not at all denied. These, therefore, are the self-meriting cause of that misery (Isa_3:9); for as the righteous reap salvation as fruit of their works (Isa_3:10), so the wicked destruction (Isa_3:11). Thus it comes that children and women rule over the nation and that these bad guides lead it into destruction (Isa_3:12). But this self-merited temporal misfortune is only the prelude of that still higher judgment that Jehovah shall conduct in proper person which, according to chap. 2, shall take place at the end of days, and by which the Lord shall finally rescue the pith of the people, but will drag their destroyers to a merited accountability.
2. Cease ye—accounted of ?—Isa_2:22. As, in what precedes, the trust in things falsely eminent, in money, in power, in idolatry, was demonstrated as vanity, so the same occurs here in regard to men. “Cease from men,” says the Prophet. How shall man be an object of trust, how shall he be a support, seeing the principle of his life is the air that he breathes in and out of his nostrils, thus the fugitive quickly disappearing breath? Thence man himself is called so often äֶáֶì breath;Psa_39:6-7; Psa_39:12; Psa_62:10, etc., comp. Gen_4:2.—The expression “whose breath is in his nostrils” calls to mind Gen_2:7; Gen_7:22; Job_27:3.—“For wherein is he to be accounted of?” Man as such, i. e., as bearer of the divine image in earthly form ( àָãָí ) is of course of great value before God. Comp. Psa_8:5 sqq.; Job_7:17. In these passages the inquiry “what is man” reminds one very much of the inquiry of our Prophet. But as helper, saviour, defender, support, man counts for little, yea less than nothing, according to Psa_62:10. For as one knows at once from Isa_3:1 sqq., human props may in a twinkling all of them be taken away. The preposition áְּ stands here as elsewhere (comp. Isa_7:2) as sign of the price that is regarded as the means for purchasing the wares or work.
3. For behold—eloquent orator.—Isa_3:1-3. The solemn accumulation of the names of God that occurs here, occurs in like manner Isa_1:24; Isa_10:16; Isa_10:33; Isa_19:4. The subject addressed appears here also the chief city and the chief tribe of the people of Israel. But while, 1 and 2, it is always said “Judah and Jerusalem,” here (Isa_3:8) it is said “Jerusalem and Judah.” This is not without meaning, and we are perhaps justified in finding therein a support for the conjecture expressed above, that our passage did not originate at the same time with what precedes and what follows it, but is inserted here. The following words: “the whole stay of bread and the whole stay of water” appear to interrupt the connection. For when, Isa_3:2-3, the different categories of kinds of human callings are enumerated, and Isa_3:16 sqq., the proud, aristocratic, decked out ladies are portrayed, is that not the specification of the ideas îùׁòï and îùׁòðä , stay and staff? And what have bread and water to do here, seeing everything impersonal has already been noticed above Isa_2:13-16? It is conceivable that a reader, who did not understand the relation of the two words to what follows, had made a gloss of them in this sense, and that this gloss then had crept into the text. Such is the conjecture of Hitzig, Knobel, Meier, and—though afterwards retracted—of Gesenius and Umbreit. The expression “stay” might call to mind the expression “comfort your hearts with a morsel of bread” (Gen_18:5; Jdg_19:5; Jdg_19:8; Psa_104:15) and the expression “staff of bread” (Lev_26:26; Eze_4:16; Ezekiel 5, 16). That just bread and water are named as corresponding to îùׁòï and îùׁòðä might have its reason in this, that they recognized in bread the female principle and in water the male. But it is always doubtful to assume an interpolation only on internal grounds. Ewald and Drechsler understand the words in a figurative sense. The stay of bread and of water signify the supports that are necessary as bread and water. But Knobel justly remarks that this were an unheard of trope. May not all those be called “staffs of bread and water” that provide the state with bread and water, i. e., with all that pertains to daily bread? Call to mind the explanation of the fourth petition in Luther’s catechism, wherein “pious and faithful rulers” and “good government” are reckoned as daily bread too. Staff of bread, etc., would be therefore, not the bread and water themselves as supports for preserving life (Genitive of the subject), but the supports on which bread and water, i. e., the necessities and nourishment of life depend (genitive of the object).
In the following enumeration, as Drechsler remarks, the instructors and military profession are especially represented. Even the entire apparatus of state machinery of that day is mentioned. But as all that are named are designated as those that the Lord takes away, it is seen that they are all regarded as false supports. They may even be that per se in so far as they ought not to exist at all among the people of God; as e. g., the ÷ֹñֵí , diviner and the ðְáåֹï ìַçַùׁ , expert enchanter, (Deu_18:10-14). ìַçַùׁ is the murmuratio (magia murmurata Apul.), the muttered repetition of the magic formulas (Isa_26:16); ðַáåֹï occurs again Isa_5:21; Isa_29:14.
Even the ðָáִéà may, according to the context and the kindred passage Isa_9:14, be only prophets that prophesy falsely in the name of Jehovah. The use of the rest of the callings named is indeed legally justified, but nevertheless they are subject to abuse. One may indeed cast a doubt on the legality of the ðְùׂåּà ôָðִéí (comp. Isa_9:14) the amicus regis, the preferred favorite, but not on that of the others. Especially the men of war appear to be indispensable, whence each of the verses 2 and 3 begins with the naming of such. âִּáּåֹø seems to mean ‘the warrior proved by deeds; àִéùׁ îִìְçָîָä the man of war in general; ùַׂøÎäֲîִùִּׁéí the rank of captain; while the ùׁåֹôֵè = state officer and æָ÷ֵï = officer of the congregation. Ahithophel and Hushai (2 Samuel 17) are practical illustrations of éåֹòַõ , counsellor. The çֲëַí çֲøָùִׁéí is the engineer, master of the preparation of warlike weapons and military machines (comp. on Jer_24:1).
4. And I will give—a ruler of the people.
Isa_3:4-7. When a state trusts to an arm of flesh, and puts its trust solely in its princes and men of might, in its diplomats and generals, in a word, in the strength of its men, and the Lord takes away these strong ones as false supports, then, of course, a condition must ensue in which weak hands manage the rudder of state. No earthly state has continuously maintained a position strong and flourishing. One need only call to mind the world-monarchies. That gradual weakening of the world-power indicated in Daniel’s image of the monarchies (Daniel 2), takes place also within each individual kingdom. Call to mind the vigorous Assyrian rulers, a Tiglath Pileser, Sargon, Sennacherib, and the inglorious end of the last of their successors, whatever may have been his name: think of Nebuchadnezzar, and Belshazzar, of Cyrus and Darius Codomannus, of Augustus and Romulus Augustulus, etc. In Judah, too, it was not different. Zedekiah was a weakling that perpetually wavered between a fear of Jehovah’s prophet and of his own powerful subjects. It may, therefore, be said that not some quite definite historical fact is prophesied here, but a condition of punishment is threatened such as always and everywhere must ensue where the strength of a national life is exhausted, and the end approaches (comp. Ecc_10:16).
When weak hands hold the reins of government a condition of lawlessness ensues, and of defencelessness for the weak. The strong then do as they wish. They exercise club law. A further consequence of that anarchical condition is that those of lower rank no longer submit to the higher ranks, but, in wicked abuse of their physical strength, lift themselves above them. The misery of that anarchical condition, however, stands out in strongest relief when at last no one will tolerate any government. Although the inhabitants would gladly make a ruler of any one that rises in any degree above the universal wretchedness (say any one that has still a good coat), yet every one on whom they would put this honor will resist it with all his might. “Under thy hand,” comp. Gen_41:35; 2Ki_8:20. With loud voice will the chosen man emphatically protest. This is indicated by the expression éִùָּׂà to which ÷åֹì must be supplied (Isa_42:2; Isa_42:11). “I will not be surgeon,” he says, by which he calls the state life sick. [“The sick man,” as modern designation for the Turkish Empire.—Tr.].
[On Isa_3:4. “I will give children.” “Some apply this, in a strict sense, to the weak and wicked reign of Ahaz, others in a wider sense to the series of weak kings after Isaiah. But there is no need of restricting it to kings at all. The most probable opinion is that incompetent rulers are called boys or children not in respect to age but character.—J. A. A. Similarly Barnes.
On Isa_3:6. “The government shall go a begging. It is taken for granted that there is no way of redressing all these grievances, and bringing things into order again, but by good magistrates, who shall be invested with power by common consent, and shall exert that power for the good of the community. And it is probable that this was in many places the true origin of government; men found it necessary to unite in a subjection to one who was thought fit for such a trust,—being aware that they must be ruled or ruined.”—M. Henry.
On Isa_3:7. “The last clause does not simply mean do not make me, but you must not or you shall not make me a ruler.”—J. A. A.
“The meaning is, that the state of affairs was so ruinous and calamitous that he would not attempt to restore them—as if in the body, disease should have so far progressed that he would not undertake to restore the person, and have him die under his hands, so as to expose himself to the reproach of being an unsuccessful and unskilful physician.”—Barnes.
On Isa_3:9. “The sense is not that their looks betray them, but that they make no effort at concealment, as appears from the reference to Sodom. The expression of the same idea first in a positive and then in a negative form is not uncommon in Scripture, and is a natural if not an English idiom. Madame D. Arblay, in her memoirs of Dr. Burney, speaks of Omiah, the Tahitian, brought home by Capt. Cook, as uttering first affirmatively, etc., then negatively all the little sentences that he attempted to utter.”—J. A. A.
On Isa_3:10. “The righteous are encouraged by the assurance that the judgments of God shall not be indiscriminate.—The object of address seems to be not the prophets or ministers of God, but the people at large or men indefinitely.”—J. A. A.
“Whatever becomes of the unrighteous nation, let the righteous man know that he shall not be lost in the crowd of sinners: the Judge of all the earth will not slay the righteous with the wicked (Gen_18:25); no, assure him, in God’s name, that it shall be well with him. The property of the trouble shall be altered to him, and he shall be hidden in the day of the Lord’s anger.—M. Henry.]
5. For Jerusalem—thy paths.
Isa_3:8-12. Such a condition of anarchy is only a symptom of the outward and inward decay. It is never blameless, but always blameworthy misfortune. As the second hemistich of Isa_3:8, evidently describes the inward decay, the first must consequently be referred to the outward. But hemistich 2 is strung on with ëִּé with a chain-like effect. The anarchy is the symptom of the outward decay; but the outward decay is the consequence of that which is inward. With Drechsler I translate by “insult the eyes of his glory.” It is evident, that the Prophet would indicate a direct antithesis between the glory of Jehovah, and the bad tongues and works, as also an antithesis between “the eyes of the loftiness of man” Isa_2:11; Isa_5:15 and “the eyes of the glory of Jehovah.” The eyes of God who is God of light (Isa_60:19; Mic_7:8; 1Jn_1:5) are insulted just by this, that they must see the works of darkness. It seems to me, on this account, clear that the divine majesty is designated as glorious chiefly in respect to its purity and holiness; therefore ethically. That, moreover, the eyes of the glory of God, are not something different from the eyes of God Himself is just as clear as that the eyes of the glory must themselves be glorious. They are here the organ of the manifestation of His glory (comp. Rev_2:18), as in other places it speaks of the arm of His salvation (Isa_40:10), of His holiness, (Isa_52:10) of His strength (Isa_62:8). Besides the expression is only found here, as may be said also of the defective writing of it.
The Prophet had (Isa_3:8) assigned the badness of the words and work as the cause of the fall. But is this accusation well founded? Yes, it is. A double and unexceptionable witness testifies to its truth: 1) the cognitio vultuum, knowledge of countenances. Thus we might translate: “appearance testifies against thee.” (See Text. and Gr.)
2.) Their own declaration, though not made with this intention. “Out of the abundance of the heart the mouth speaketh.” The godless cannot lock up that of which his heart is full. The mouth, as it were, foams over involuntarily with it. The Sodomites, too, (comp. Isa_1:9-10) spoke out insolently the shameful purpose they had in mind (Gen_19:3). So the Israelites made no concealment of the evil they had in mind. Therefore their ruin is merited (comp. Gen_50:15; Gen_50:17) and just. The sentence: “woe to them, for they have hurt themselves” which, Isa_3:9 b, is especially applied to Israel, is established in what follows, by stating in its double aspect the fundamental and universal truth that underlies it, that a man must reap what he sows. First, the righteous is pronounced blessed because he shall eat the (good) fruits of his (good) works. As that universal truth of the causal connection between works and the fate of men is not expressed, but assumed, so that aspect of it that relates to the righteous is not expressed in doctrinal form, but, vigorous and life like, in the form of a summons to declare the righteous blessed.
The happiness of the righteous will consist in this, that he shall enjoy the fruit of his works (Pro_1:31). To the wicked, on the other hand, a woe is proclaimed. The happiness of the pious is announced to every one; the vengence that shall overtake the wicked is announced to himself alone.
Isa_3:12. Is a resumé. In these words the whole course of thought from Isa_3:1-11, is comprehended again. The two halves of Isa_3:12 begin with òַîִּé “My people” put before absolutely, which shows how much the Lord loves His people, and how much the state of things portrayed makes Him sorry for His people. The word ðֹâְùִׂéí , oppressors, is used of those whom the people, for want of better, in consequence of that oppression mentioned in Isa_3:5, had been obliged to make chiefs. By this is intimated that these supports of necessity shall themselves be no proper chiefs that merit the name, but only rude oppressors. Comp. Isa_9:3; Isa_14:2; Isa_60:17. They are so, not in spite of, but just because of their being children, boys.
îְàַùֵּׁø qui rectâ ducit, comp. Isa_1:17. The word is meant ironically, for how else could the îàùּø be a îַúְòֶä ? Our passage as already remarked stands in evident connection with Isa_9:15. There too the leaders are called misleaders; there, too, the word áìò is used of those who mislead, for they are called îְáֻìָּòִéּí . We see by this that the Prophet has not in mind the same persons in the second half of the verse that he has in the first. He speaks in the second clause of the false prophets, as in Isa_9:14 sq. Like flies in honey, this vermin is ever found where there are bad rulers. For they need false prophets to cover over their doings. These false prophets, however, devour the path of the people. Delitzsch (like Jerome, Theodoret, Luther before him) understands by “the way of their paths” the right way, the way of the law. “The prophets, that ought to preach it, say mum, mum, and retain it swallowed. It has gone into oblivion by false prophetic, errorneous preaching:” But it seems to me as if then it must not read ãøê àøçúéê , the way of thy paths. For this is just the way that Israel actually treads, the direction that its life path actually tends. It must then read way of Jehovah ãֶּøֶêְ é× as Psa_18:22, or ã àֱîåּðָä , or ý ø× îִòְåֹúé× , as Psa_119:30; Psa_119:32, or àֹøַç îùְׁôָּè as Isa_40:14 or ý ã֝ ùָׁìæֹí as Isa_59:8, or such like. I therefore agree with the explanation of those that take áìò in a metaphorical sense like that where this word is elsewhere used of the destruction of a city (2Sa_20:19-20) or of a wall (Lam_2:8). The expression only occurs in this place in relation to a way, but it must mean nothing else than to direct the path of one’s life down into the depths of destruction in which the devourers themselves are. Comp. Job_6:18.
6. The Lord standeth up—the Lord of Hosts.
Isa_3:13-15. At first sight one might think these three verses bring the further explication of one matter of moment in Isa_3:1-12, viz., the more particular laying down of the judgment against the chiefs of the nation which was only indicated in Isa_3:1, by îֵñִéø “taking away” and in Isa_3:12 by the reproach uttered against them.
But we see from the solemnity of Isa_3:13, especially from the antithesis between òַîִּéí and òַîּåֹ ( òַîִּé Isa_3:14-15), “the people and His people” that we are introduced into quite another moment of time. For evidently Isa_3:13-15 depict again the judgment of the world. “The world’s judgment presents itself anew before his soul,” says Delitzsch. “The people” Isa_3:13, recalls distinctly “the nations” and “many people” of Isa_2:2-4. However, it is not the judging of the nations generally that is portrayed, but only the judging of the people of God as a part of this universal judgment. Moreover, not of the nation in its totality, but of the destroyers of this totality, the princes and elders (Isa_3:14 a). These appear, therefore, as the chief agents of that inward and outward decay that has invaded the nation. If, according to Isa_2:3, all nations are to stream to the mountain of the Lord, because the law shall go forth out of Zion, then, evidently, Jerusalem itself must previously be cleansed and filled with the word of God. This cleansing, according to Isa_9:13 sqq., begins with this, that the Lord will cast off from Israel head and tail. The elders are the head, the false prophets are the tail. Here too, though a briefer, still a comprehensible, hint is given that indicates the sort of purifying that Israel itself must undergo in order to become what, according to Isa_2:3, it ought to become. This hint makes on me the impression that Isa_3:1-12 does, viz., that a word spoken on some other occasion has been applied to this purpose. Comp., the comment on Isa_3:16 sqq. Unmoved and unmovable (comp. Gen_37:7) i.e., as one whom no one can crowd from this place, the Lord conducts the judgment; and that standing, not sitting, therefore ready and prepared for instant execution of the judgment, He exercises the magisterial function, Psa_82:1, which so far resembles our passage that it also describes the judgment upon the magistrates of the people, represents too, the Lord as a judge in standing posture. Elsewhere He is represented as sitting in judgment: Psa_9:5; Psa_29:10; Joel 4:12, etc.
The discourse of the Lord begins with the second clause of Isa_3:14, with åàúí , “but ye,” thus with a conclusion to which the premise must be supplied. It is the same construction as Psa_2:6. The premise to be supplied must be to this effect: “I have made you commanders that ye might administer justice. But ye,” etc. The princes have regarded the nation as their domain which they might use up as they pleased. They have, therefore, themselves become the cattle from which they ought to have protected the vineyard. The he-goat had become gardener (Delitzsch). Comp. Isa_1:23; Mic_3:1-3. The image of the devoured vineyard is at once explained; robbery, plunder wrested from the poor is found in their houses. To the “but you” of Isa_3:14 corresponds an equally emphatic “what mean ye” that begins Isa_3:15. The flow of words is so fast that even the ëִּé for, that otherwise would follow the question (comp. Isa_22:1; Isa_22:16) is wanting (comp. Jon_1:6, where, however, the construction is somewhat different). To grind to pieces the face of a man appears to me to be the expression for beating to pieces the face (1Ki_22:24; Mich. 4:14) in the intensest degree. The expression is exactly the opposite of permuclere faciem çìä ôּ× Psa_45:13; Pro_19:6. The high significance of the declaration is, in conclusion, evidenced by the reference of it to “the Lord Jehovah Sabaoth,” concerning which see the comment at Isa_1:9; Isa_1:24.
[On Isa_3:13. “Nations here as often elsewhere means the tribes of Israel. See Gen_49:10; Deu_32:8; Deu_33:3; Deu_33:19; 1Ki_22:28; Mic_1:2.”—J. A. A.
On Isa_3:15. “Grind the faces of the poor. The simplest and most natural interpretation is that which applies it to the act of grinding the face upon the ground by trampling on the body, thus giving the noun and verb their proper meaning and making the parallelism more exact.”—J. A. A.]
2. On Isa_2:2. Luther makes emphatic, as something pertaining to “the wonderful nature of this kingdom,” that “other kingdoms are established and administered by force and arms. But here, because the mountain is lifted up, the nation shall flow (fluent), i.e., they shall come voluntarily, attracted by the virtues of the church. For what is there sweeter or lovelier than the preaching of the gospel? Whereas Moses frightens weak souls away. Thus the prophet by the word fluent, “flow,” has inlaid a silent description of the kingdom of Christ, which Christ gives more amply when He says: Mat_11:12, “the kingdom of heaven suffereth violence and the violent take it by force,” i.e. “they are not compelled, but they compel themselves.” “Morever rivers do not flow up mountains, but down them; but here is such an unheard-of thing in the kingdom of Christ.”—Starke.
3. Luther remarks on “and shall say: come,” etc. “Here thou seest the worship, works and efforts and sacrifices of Christians. For they do only the one work, that they go to hear and to learn. All the rest of the members must serve their neighbors. These two, ears and heart, must serve God only. For the kingdom rests on the word alone. Sectaries and heretics, when they have heard the gospel once, instantly become masters, and pervert the Prophet’s word, in that they say: Come let us go up that we may teach him his way and walk in our paths. They despise, therefore, the word as a familiar thing and seek new disputations by which they may display their spirit and commend themselves to the crowd. But Christians know that the words of the Holy Ghost can never be perfectly learned as long as we are in the flesh. For Christianity does not consist in knowing, but in the disposition. This disposition can never perfectly believe the word on account of the weakness of the sinful flesh. Hence they ever remain disciples and ruminate the word, in order that the heart, from time to time, may flame up anew. It is all over with us if we do not continue in the constant use of the word, in order to oppose it to Satan in temptation (Matthew 4). For immediately after sinning ensues an evil conscience, that can be raised up by nothing but the word. Others that forsake the word sink gradually from one sin into another, until they are ruined. Therefore Christianity must be held to consist in hearing the word, and those that are overcome by temptations, whether of the heart or body, may know that their hearts are empty of the word.”
4. Vitringa remarks on the words, “Out of Zion goes forth the law,” Isa_5:3. “If strife springs up among the disciples concerning doctrine or discipline, one must return to the pattern of the doctrine and discipline of the school at Jerusalem. For éָöָà “shall go forth,” stands here only as in Luk_2:1, “There went forth a decree from Cæsar Augustus.” In this sense, too, Paul says, 1Co_14:36, “What? came the word of God out from you?” The word of God did not go forth from Corinth, Athens, Rome, Ephesus, but from Jerusalem, a fact that bishops assembled in Antioch opposed to Julius I. (Sozom. hist. eccl. III. 8, “the orientals acknowledged that the Church of Rome was entitled to universal honor—although those who first propagated a knowledge of Christian doctrine in that city came from the East”). Cyril took éָöָà in the false sense of êáôåëἐëïéðå ôὴí Óéþí , “has forsaken Zion.” When the Lord opened the understandings of the disciples at Emmaus, to understand the Scriptures and see in the events they had experienced the fulfilment of what was written concerning Him in the law, Prophets and Psalms, He cannot have forgotten the present passage. Of this we may be the more assured since the words: “Thus it is written and thus it behooved Christ to suffer and to rise from the dead the third day: And that repentance and remission of sins should be preached in His name among all nations beginning at Jerusalem.” Luk_24:46-47, point clearly to Isa_2:2-3 of our passage. Therefore too, Justin Martyr Apol. i. (commonly ii.), § 49, says: “But where the prophetic spirit predicts the future, he says: from Zion shall go forth the law, etc. And that this finally came to pass in fact, you may credibly assure yourselves. For from Jerusalem have men gone forth into the world, twelve in number, and these were unlearned, that knew not how to speak. But by the might of God they have proclaimed to all mankind that they were sent by Christ in order to teach all the word of God.”
“Zion is contrasted here with Mount Sinai, whence the law came, which in the Old Testament was the foundation of all true doctrine: But in the New Testament Mount Zion or Jerusalem has the privilege to announce that now a more perfect law would be given and a new Covenant of God with men would be established. Thus Zion and Jerusalem are, so to speak, the nursery and the mother of all churches and congregations of the New Testament.”—Starke.
5. Förster remarks on the end of Isa_2:3, that the gospel is the sceptre of Jesus Christ, according to Psa_110:2;