Isaiah 3
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Isaiah 3
Judgment on Judah's Leaders
1For, 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.
Jamieson-Fausset-Brown
CHAPTER 3
Is 3:1-26.
1. For--continuation of Is 2:22.
Lord of hosts--therefore able to do as He says.
doth--present for future, so certain is the accomplishment.
stay ... staff--the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Is 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jr 37:21; 38:9).
CHAPTER 3
Is 3:1-26.
1. For--continuation of Is 2:22.
Lord of hosts--therefore able to do as He says.
doth--present for future, so certain is the accomplishment.
stay ... staff--the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Is 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jr 37:21; 38:9).
The Pulpit Commentary
GOD'S JUDGMENT UPON JERUSALEM. The general denunciations against Israel of the two preceding chapters are here turned especially against Jerusalem. God will deprive her of all her superior and more honorable classes (Isa_3:1-3); and will give her "children" for her rulers (Isa_3:4). There will be continued oppression, and the rise of an insolent and undutiful spirit (Isa_3:5). Those fit to bear rule will refuse to do so (Isa_3:6, Isa_3:7).
The Lord, the Lord of hosts (see note on Isa_1:24). The stay and the staff; rather, stay and staff. Neither word has the article. The latter is the feminine form of the former; and the intention is to announce that all support of every kind is about to be withdrawn. The whole stay of bread … of water. Mr. Cheyne agrees with Hitzig and Knobel that this clause is probably a gloss on the text, subsequently introduced into it, and a gloss which (lid not proceed from a very enlightened commentator. The "stay" and "staff" intended are certainly not, literal "bread" and "water," but the powerful and respectable classes enumerated in the two following verses. If the words are Isaiah's, he must have intended them to be taken metaphorically.
GOD'S JUDGMENT UPON JERUSALEM. The general denunciations against Israel of the two preceding chapters are here turned especially against Jerusalem. God will deprive her of all her superior and more honorable classes (Isa_3:1-3); and will give her "children" for her rulers (Isa_3:4). There will be continued oppression, and the rise of an insolent and undutiful spirit (Isa_3:5). Those fit to bear rule will refuse to do so (Isa_3:6, Isa_3:7).
The Lord, the Lord of hosts (see note on Isa_1:24). The stay and the staff; rather, stay and staff. Neither word has the article. The latter is the feminine form of the former; and the intention is to announce that all support of every kind is about to be withdrawn. The whole stay of bread … of water. Mr. Cheyne agrees with Hitzig and Knobel that this clause is probably a gloss on the text, subsequently introduced into it, and a gloss which (lid not proceed from a very enlightened commentator. The "stay" and "staff" intended are certainly not, literal "bread" and "water," but the powerful and respectable classes enumerated in the two following verses. If the words are Isaiah's, he must have intended them to be taken metaphorically.
2The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
Jamieson-Fausset-Brown
2. Fulfilled (2Ki 24:14).
prudent--the Hebrew often means a "soothsayer" (De 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Pr 16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (Ho 3:4).
ancient--old and experienced (1Ki 12:6-8).
2. Fulfilled (2Ki 24:14).
prudent--the Hebrew often means a "soothsayer" (De 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Pr 16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (Ho 3:4).
ancient--old and experienced (1Ki 12:6-8).
The Pulpit Commentary
The mighty man, and the man of war; or, hero and warrior. The first rank is given to those distinguished in war, as being held in the highest esteem, and perhaps as actually, under the coming circumstances, the men of most importance to the country. It is thus implied, as later (Isa_3:25, Isa_3:26) it is expressly taught, that the impending visitation will be a terrible invasion. The judge, and the prophet; literally, judge and prophet. The judge holds his place as one of the highest officers of the state (see Isa_1:26); the prophet holds a lower position than might have been expected, on account of the writer's humility. The prudent; rather, the diviner, as the word is translated in Deu_18:14; 1Sa_6:2; Isa_44:25; Jer_27:9; Jer_29:8; Eze_13:9; Mic_3:7; Zec_10:2; or soothsayer, as in Jos_13:22. Isaiah arranges the classes, not so much according to the order in which he values them, as to that in which they were valued by the people. The ancient; i.e. "the elder," as the word is translated commonly. The "elders" had an ascertained position in the state under the monarchy (2Sa_5:3; 2Sa_19:11; 1Ki_8:1; 1Ki_20:7; 2Ki_6:32, etc.).
The mighty man, and the man of war; or, hero and warrior. The first rank is given to those distinguished in war, as being held in the highest esteem, and perhaps as actually, under the coming circumstances, the men of most importance to the country. It is thus implied, as later (Isa_3:25, Isa_3:26) it is expressly taught, that the impending visitation will be a terrible invasion. The judge, and the prophet; literally, judge and prophet. The judge holds his place as one of the highest officers of the state (see Isa_1:26); the prophet holds a lower position than might have been expected, on account of the writer's humility. The prudent; rather, the diviner, as the word is translated in Deu_18:14; 1Sa_6:2; Isa_44:25; Jer_27:9; Jer_29:8; Eze_13:9; Mic_3:7; Zec_10:2; or soothsayer, as in Jos_13:22. Isaiah arranges the classes, not so much according to the order in which he values them, as to that in which they were valued by the people. The ancient; i.e. "the elder," as the word is translated commonly. The "elders" had an ascertained position in the state under the monarchy (2Sa_5:3; 2Sa_19:11; 1Ki_8:1; 1Ki_20:7; 2Ki_6:32, etc.).
3The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.
Jamieson-Fausset-Brown
3. captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.
honourable--literally, "of dignified aspect."
cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.
eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Psa 58:5). See Is 8:19, below; and on "prudent," see on Is 3:2.
3. captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.
honourable--literally, "of dignified aspect."
cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.
eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Psa 58:5). See Is 8:19, below; and on "prudent," see on Is 3:2.
The Pulpit Commentary
The captain of fifty. "Captains of fifties" were scarcely at this period "civil officers" (Cheyne). They represent simply the lowest grade of officers in the army (2Ki_1:9, 2Ki_1:11, 2Ki_1:13). Honorable. The same expression is used again in Isa_9:15. It occurs also in 2Ki_5:1-27. I and Job_22:8. The cunning artificer. "All the craftsmen and smiths" in Jerusalem were carried away by Nebuchadnezzar in the captivity of Jehoiachin (2Ki_24:14; cf. Jer_24:1). They were among the most valuable of the population, in time of war no less than of peace, since on them depended the construction and repair of the military engines which were regarded as of so much importance (2Ch_26:15). The eloquent orator; rather, the expert enchanter (comp. Ecc_10:11; Jer_8:17).
The captain of fifty. "Captains of fifties" were scarcely at this period "civil officers" (Cheyne). They represent simply the lowest grade of officers in the army (2Ki_1:9, 2Ki_1:11, 2Ki_1:13). Honorable. The same expression is used again in Isa_9:15. It occurs also in 2Ki_5:1-27. I and Job_22:8. The cunning artificer. "All the craftsmen and smiths" in Jerusalem were carried away by Nebuchadnezzar in the captivity of Jehoiachin (2Ki_24:14; cf. Jer_24:1). They were among the most valuable of the population, in time of war no less than of peace, since on them depended the construction and repair of the military engines which were regarded as of so much importance (2Ch_26:15). The eloquent orator; rather, the expert enchanter (comp. Ecc_10:11; Jer_8:17).
4And I will give children to be their princes, and babes shall rule over them.
Jamieson-Fausset-Brown
4. children--in ability for governing; antithesis to the "ancient" (see Is 3:12; Ec 10:16).
babes--in warlike might; antithesis to "the mighty" and "man of war."
4. children--in ability for governing; antithesis to the "ancient" (see Is 3:12; Ec 10:16).
babes--in warlike might; antithesis to "the mighty" and "man of war."
The Pulpit Commentary
I will give children to be their princes; rather, youths than "children." The extreme youth of the later kings of Judah at the date of their accession is very remarkable. After Hezekiah, only one was as much as twenty-five years old when he came to the throne. Jehoahaz was twenty-three (2Ki_23:31); Amon, twenty-two (2Ki_21:19); Zedekiah twenty-one (2Ki_24:18); Jehoiachin, eighteen (2Ki_24:8); Manasseh, twelve (2Ki_21:1); and Josiah eight (2Ki_22:1). Thus this prophecy was fulfilled to the letter. And babes shall rule over them; literally, puerilities shall rule over them; i.e. the youths shall behave in a childish way.
I will give children to be their princes; rather, youths than "children." The extreme youth of the later kings of Judah at the date of their accession is very remarkable. After Hezekiah, only one was as much as twenty-five years old when he came to the throne. Jehoahaz was twenty-three (2Ki_23:31); Amon, twenty-two (2Ki_21:19); Zedekiah twenty-one (2Ki_24:18); Jehoiachin, eighteen (2Ki_24:8); Manasseh, twelve (2Ki_21:1); and Josiah eight (2Ki_22:1). Thus this prophecy was fulfilled to the letter. And babes shall rule over them; literally, puerilities shall rule over them; i.e. the youths shall behave in a childish way.
5And 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.
Jamieson-Fausset-Brown
5. The anarchy resulting under such imbecile rulers (Is 3:4); unjust exactions mutually; the forms of respect violated (Le 19:32).
base--low-born. Compare the marks of "the last days" (2Ti 3:2).
5. The anarchy resulting under such imbecile rulers (Is 3:4); unjust exactions mutually; the forms of respect violated (Le 19:32).
base--low-born. Compare the marks of "the last days" (2Ti 3:2).
The Pulpit Commentary
And the people shall be oppressed, etc.; rather, shall oppress each man his fellow, and each man his companion. This would be no new thing (see Isa_1:17, Isa_1:21, Isa_1:23), but perhaps might be more widely spread, having passed from the upper classes to the lower ones, as is usual with vices. The child; rather, the youth. Shall behave himself proudly; or, insolently. The respect for age inculcated by the Law (Le 19:32) shall disappear. Youths shall set at naught the counsel of the aged. The spirit of Rehoboam shall prevail over that of Solomon, with the usual result—rashness, recklessness, and failure. And the base, etc. Respect for station shall likewise disappear. The dregs of the people shall grow insolent towards those above them in the social scale; and thus the old social order shall be inverted.
And the people shall be oppressed, etc.; rather, shall oppress each man his fellow, and each man his companion. This would be no new thing (see Isa_1:17, Isa_1:21, Isa_1:23), but perhaps might be more widely spread, having passed from the upper classes to the lower ones, as is usual with vices. The child; rather, the youth. Shall behave himself proudly; or, insolently. The respect for age inculcated by the Law (Le 19:32) shall disappear. Youths shall set at naught the counsel of the aged. The spirit of Rehoboam shall prevail over that of Solomon, with the usual result—rashness, recklessness, and failure. And the base, etc. Respect for station shall likewise disappear. The dregs of the people shall grow insolent towards those above them in the social scale; and thus the old social order shall be inverted.
6When 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:
Jamieson-Fausset-Brown
6. Such will be the want of men of wealth and ability, that they will "take hold of" (Is 4:1) the first man whom they meet, having any property, to make him "ruler."
brother--one having no better hereditary claim to be ruler than the "man" supplicating him.
Thou hast clothing--which none of us has. Changes of raiment are wealth in the East (2Ki 5:5).
ruin--Let our ruined affairs be committed to thee to retrieve.
6. Such will be the want of men of wealth and ability, that they will "take hold of" (Is 4:1) the first man whom they meet, having any property, to make him "ruler."
brother--one having no better hereditary claim to be ruler than the "man" supplicating him.
Thou hast clothing--which none of us has. Changes of raiment are wealth in the East (2Ki 5:5).
ruin--Let our ruined affairs be committed to thee to retrieve.
The Pulpit Commentary
When a man shall take hold of his brother. A new departure. In the general anarchy described (Isa_3:4, Isa_3:5) it will be felt that something must be done. A man will take hold of his brother (i.e. his fellow) in his (i.e. the latter's) father's house, where he lives in seclusion, and say to him, "Thou hast clothing", "thou must be our ruler; let this ruin" (i.e. "this ruined state") "be under thy band." This ruin; literally, this stumbling-block (see Zep_1:3; and compare the uniform translation of the kindred noun mikshol (Le 19:14; Psa_119:165; Isa_57:14; Jer_6:21; Ezekiel 52:20; Eze_7:10, etc.). The Jewish community is meant, which was full of stumbling itself, and might well cause all those to stumble who came into contact with it.
When a man shall take hold of his brother. A new departure. In the general anarchy described (Isa_3:4, Isa_3:5) it will be felt that something must be done. A man will take hold of his brother (i.e. his fellow) in his (i.e. the latter's) father's house, where he lives in seclusion, and say to him, "Thou hast clothing", "thou must be our ruler; let this ruin" (i.e. "this ruined state") "be under thy band." This ruin; literally, this stumbling-block (see Zep_1:3; and compare the uniform translation of the kindred noun mikshol (Le 19:14; Psa_119:165; Isa_57:14; Jer_6:21; Ezekiel 52:20; Eze_7:10, etc.). The Jewish community is meant, which was full of stumbling itself, and might well cause all those to stumble who came into contact with it.
7In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.
Jamieson-Fausset-Brown
7. swear--literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.
healer--of the body politic, incurably diseased (Is 1:6).
neither ... clothing--so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.
7. swear--literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.
healer--of the body politic, incurably diseased (Is 1:6).
neither ... clothing--so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.
The Pulpit Commentary
In that day shall he swear; or, lift up his voice—speaking with emotion (Kay). I will not be an healer; literally, a binder-up (comp. Isa_1:6); "I will not undertake to heal the calamities of the state." In my house is neither bread nor clothing; i.e. "I am not a wealthy man; I have no stores laid up; I am quite unfit to be the people's ruler." Make me not; or, ye shall not make me. The decently clad man entirely declines to be advanced to the helm of the state.
In that day shall he swear; or, lift up his voice—speaking with emotion (Kay). I will not be an healer; literally, a binder-up (comp. Isa_1:6); "I will not undertake to heal the calamities of the state." In my house is neither bread nor clothing; i.e. "I am not a wealthy man; I have no stores laid up; I am quite unfit to be the people's ruler." Make me not; or, ye shall not make me. The decently clad man entirely declines to be advanced to the helm of the state.
Jerusalem Is Ruined
8For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.
Jamieson-Fausset-Brown
8. Reason given by the prophet, why all shrink from the government.
eyes of his glory--to provoke His "glorious" Majesty before His "eyes" (compare Is 49:5; Ha 1:13). The Syriac and Lowth, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.
8. Reason given by the prophet, why all shrink from the government.
eyes of his glory--to provoke His "glorious" Majesty before His "eyes" (compare Is 49:5; Ha 1:13). The Syriac and Lowth, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.
The Pulpit Commentary
THE CAUSE OF THE JUDGMENT SHOWN TO BE THE SINS OF JERUSALEM.
1. The sins of the men. (Isa_3:8-15). These are declared to be partly sins of speech, but mainly sins of act (Isa_3:8). Of sins of speech the only one specified is the open and shameless declaration of their wickedness (Isa_3:9). Under the head of sins of act are enumerated
(1) childishness and effeminacy;
(2) irreligion and leading people away from God (Isa_3:12);
(3) oppression of the poor and afflicted (Isa_3:14, Isa_3:15).
The enumeration of the sins is mixed with exhortation and comment in such a way as to give rise to the conjecture that we have here, not the original prophecy as the author penned it, but a later "summary" of several prophetical discourses, which summary itself is "a little fragmentary" (Cheyne).
Jerusalem is ruined; or, has come to ruin—the "perfect of prophetic certainty" (Cheyne)—(comp. Amo_5:2, "The virgin of Israel is fallen"). Their tongue and their doings. Sins of the tongue are denounced in the Old Testament as well as in the New, though not, perhaps, so frequently (see Exo_20:7; Exo_21:17; Exo_22:28; Exo_23:1, Exo_23:2; Psa_31:18; Psa_94:4, etc.). To provoke the eyes of his glory. This is an unusual metaphor. God's glory seems here to be identified with himself, as being of his very essence; and thus "provoking the eyes of his glory" is simply provoking him to look on them with anger.
THE CAUSE OF THE JUDGMENT SHOWN TO BE THE SINS OF JERUSALEM.
1. The sins of the men. (Isa_3:8-15). These are declared to be partly sins of speech, but mainly sins of act (Isa_3:8). Of sins of speech the only one specified is the open and shameless declaration of their wickedness (Isa_3:9). Under the head of sins of act are enumerated
(1) childishness and effeminacy;
(2) irreligion and leading people away from God (Isa_3:12);
(3) oppression of the poor and afflicted (Isa_3:14, Isa_3:15).
The enumeration of the sins is mixed with exhortation and comment in such a way as to give rise to the conjecture that we have here, not the original prophecy as the author penned it, but a later "summary" of several prophetical discourses, which summary itself is "a little fragmentary" (Cheyne).
Jerusalem is ruined; or, has come to ruin—the "perfect of prophetic certainty" (Cheyne)—(comp. Amo_5:2, "The virgin of Israel is fallen"). Their tongue and their doings. Sins of the tongue are denounced in the Old Testament as well as in the New, though not, perhaps, so frequently (see Exo_20:7; Exo_21:17; Exo_22:28; Exo_23:1, Exo_23:2; Psa_31:18; Psa_94:4, etc.). To provoke the eyes of his glory. This is an unusual metaphor. God's glory seems here to be identified with himself, as being of his very essence; and thus "provoking the eyes of his glory" is simply provoking him to look on them with anger.
9The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
Jamieson-Fausset-Brown
9. show--The Hebrew means, "that which may be known by their countenances" [Gesenius and Weiss]. But Maurer translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. Kimchi, from the Arabic, translates "their hardness" (Job 19:3, Margin), or impudence of countenance (Jr 3:3). They have lost not only the substance of virtue, but its color.
witness--literally, "corresponds" to them; their look answers to their inner character (Ho 5:5).
declare--(Jude 13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Php 3:19).
unto themselves--Compare "in themselves" (Pr 1:31; 8:36; Jr 2:19; Ro 1:27).
9. show--The Hebrew means, "that which may be known by their countenances" [Gesenius and Weiss]. But Maurer translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. Kimchi, from the Arabic, translates "their hardness" (Job 19:3, Margin), or impudence of countenance (Jr 3:3). They have lost not only the substance of virtue, but its color.
witness--literally, "corresponds" to them; their look answers to their inner character (Ho 5:5).
declare--(Jude 13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Php 3:19).
unto themselves--Compare "in themselves" (Pr 1:31; 8:36; Jr 2:19; Ro 1:27).
The Pulpit Commentary
The show of their countenance doth witness against them. This is not in itself a sin, but it is a sign of frequent and habitual sin. Vice, long indulged in, stamps its mark upon the countenance, giving men what is called "a bad expression"—a guilty and hardened look. It does not require a skilled physiognomist to detect at a glance the habitual criminal or sensualist. They declare their sin as Sodom. Not only does their countenance betray them, but, like the Sodomites (Gen_19:5, Gen_19:9), they boldly and impudently declare their wicked purposes beforehand, and make no attempt at concealment. Hypocrisy has been said to be the homage that vice pays to virtue. Where there is none, where vice has ceased to shroud or veil itself, a very advanced stage of wickedness has been reached. They have rewarded evil unto themselves. They have "received in themselves the recompense of their error which was meet" (Rom_1:27). Their sins have at once marred their countenance and injured their moral nature.
The show of their countenance doth witness against them. This is not in itself a sin, but it is a sign of frequent and habitual sin. Vice, long indulged in, stamps its mark upon the countenance, giving men what is called "a bad expression"—a guilty and hardened look. It does not require a skilled physiognomist to detect at a glance the habitual criminal or sensualist. They declare their sin as Sodom. Not only does their countenance betray them, but, like the Sodomites (Gen_19:5, Gen_19:9), they boldly and impudently declare their wicked purposes beforehand, and make no attempt at concealment. Hypocrisy has been said to be the homage that vice pays to virtue. Where there is none, where vice has ceased to shroud or veil itself, a very advanced stage of wickedness has been reached. They have rewarded evil unto themselves. They have "received in themselves the recompense of their error which was meet" (Rom_1:27). Their sins have at once marred their countenance and injured their moral nature.
10Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
Jamieson-Fausset-Brown
10. The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [Bengel]. (See Is 1:19, 20).
fruit of doings--(Pr 1:31) in a good sense (Ga 6:8; Re 22:14). Not salvation by works, but by fruit-bearing faith (Is 45:24; Jr 23:6). Gesenius and Weiss translate, Declare as to the righteous that, &c. Maurer, "Say that the righteous is blessed."
10. The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [Bengel]. (See Is 1:19, 20).
fruit of doings--(Pr 1:31) in a good sense (Ga 6:8; Re 22:14). Not salvation by works, but by fruit-bearing faith (Is 45:24; Jr 23:6). Gesenius and Weiss translate, Declare as to the righteous that, &c. Maurer, "Say that the righteous is blessed."
The Pulpit Commentary
Say ye to the righteous. The mention of the fact that the men of Jerusalem have permanently injured their moral natures by sin, and thus "rewarded evil to themselves," leads the prophet to declare at this point, parenthetically, the general law, which extends alike to the evil and the good—that men receive in themselves the recompense of their deeds. The righteous raise their moral nature, become better, and, in becoming better, become happier. "It is well with them, for of the fruit of their doings they eat." The wicked deprave and corrupt themselves, lower their moral nature, become worse than they were, and, in becoming worse, become more miserable. "Woe unto them! with them it is ill; for the achievement of their hands is given them."
Say ye to the righteous. The mention of the fact that the men of Jerusalem have permanently injured their moral natures by sin, and thus "rewarded evil to themselves," leads the prophet to declare at this point, parenthetically, the general law, which extends alike to the evil and the good—that men receive in themselves the recompense of their deeds. The righteous raise their moral nature, become better, and, in becoming better, become happier. "It is well with them, for of the fruit of their doings they eat." The wicked deprave and corrupt themselves, lower their moral nature, become worse than they were, and, in becoming worse, become more miserable. "Woe unto them! with them it is ill; for the achievement of their hands is given them."
11Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
Jamieson-Fausset-Brown
11. ill--antithesis to "well" (Is 3:10); emphatic ellipsis of the words italicized. "Ill!"
hands--his conduct; "hands" being the instrument of acts (Ec 8:12, 13).
11. ill--antithesis to "well" (Is 3:10); emphatic ellipsis of the words italicized. "Ill!"
hands--his conduct; "hands" being the instrument of acts (Ec 8:12, 13).
12As 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.
Jamieson-Fausset-Brown
12. (See Is 3:4).
oppressors--literally, "exactors," that is, exacting princes (Is 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court.
lead--Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.
way of thy paths--(Jr 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.
12. (See Is 3:4).
oppressors--literally, "exactors," that is, exacting princes (Is 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court.
lead--Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.
way of thy paths--(Jr 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.
The Pulpit Commentary
As for my people. Return is now made to the sins of the dwellers in Jerusalem, and the first thing noted is that the people suffer from the childishness and effeminacy of their rulers. The rulers are called "oppressors" by the way here, the sin of oppression being dwelt on later (Isa_3:14, Isa_3:15). Here the emphatic words are "children," "women." Children (see Isa_3:4). The rulers are "children," or rather "babes"—foolish, capricious, cowardly. It is not clear that any prince in particular is meant; rather, by the plural form, the upper class generally seems to be intended, as in Isa_1:10, Isa_1:17, Isa_1:23, etc. Women; comp. Herod; 8.88, where Xerxes says that "his men have shown themselves women, and his women men;" and see also Virg; 'AEneid '—
"O vere Phrygia, neque enim Phryges."
The rulers were womanly, i.e. weak, wavering, timid, impulsive, passionate, and are therefore called actual "women." There is no allusion to female sovereigns. They which lead thee cause thee to err; or, they which direct thee lead thee astray. Professing to point out the right path, they led men away from it. Destroy the way; literally, swallow it up, or obliterate it.
As for my people. Return is now made to the sins of the dwellers in Jerusalem, and the first thing noted is that the people suffer from the childishness and effeminacy of their rulers. The rulers are called "oppressors" by the way here, the sin of oppression being dwelt on later (Isa_3:14, Isa_3:15). Here the emphatic words are "children," "women." Children (see Isa_3:4). The rulers are "children," or rather "babes"—foolish, capricious, cowardly. It is not clear that any prince in particular is meant; rather, by the plural form, the upper class generally seems to be intended, as in Isa_1:10, Isa_1:17, Isa_1:23, etc. Women; comp. Herod; 8.88, where Xerxes says that "his men have shown themselves women, and his women men;" and see also Virg; 'AEneid '—
"O vere Phrygia, neque enim Phryges."
The rulers were womanly, i.e. weak, wavering, timid, impulsive, passionate, and are therefore called actual "women." There is no allusion to female sovereigns. They which lead thee cause thee to err; or, they which direct thee lead thee astray. Professing to point out the right path, they led men away from it. Destroy the way; literally, swallow it up, or obliterate it.
The LORD Standeth Up to Plead
13The LORD standeth up to plead, and standeth to judge the people.
Jamieson-Fausset-Brown
13. standeth up--no longer sitting in silence.
plead--indignant against a wicked people (Is 66:16; Eze 20:35).
13. standeth up--no longer sitting in silence.
plead--indignant against a wicked people (Is 66:16; Eze 20:35).
The Pulpit Commentary
The Lord standeth up to plead. The great sin of the time was oppression of the poor by the rich, and especially by the rulers (Isa_1:15, Isa_1:17, Isa_1:21). In noticing this, the prophet, to give more weight to his denunciation, introduces Jehovah as standing up, and coming forward on the popular side, to plead the people's cause, and remonstrate with their oppressors. There is great force in this sudden entrance on the scene of Jehovah himself, as Pleader and Judge. And … judge the people; rather, the peoples. Primarily, Israel is God's care; but he does not stop at this point. All the nations of the earth are also under his protection.
The Lord standeth up to plead. The great sin of the time was oppression of the poor by the rich, and especially by the rulers (Isa_1:15, Isa_1:17, Isa_1:21). In noticing this, the prophet, to give more weight to his denunciation, introduces Jehovah as standing up, and coming forward on the popular side, to plead the people's cause, and remonstrate with their oppressors. There is great force in this sudden entrance on the scene of Jehovah himself, as Pleader and Judge. And … judge the people; rather, the peoples. Primarily, Israel is God's care; but he does not stop at this point. All the nations of the earth are also under his protection.
14The 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.
Jamieson-Fausset-Brown
14. ancients--Hence they are spoken of as "taken away" (Is 3:1, 2).
vineyard--the Jewish theocracy (Is 5:1-7; Psa 80:9-13).
eaten up--"burnt"; namely, by "oppressive exactions" (Is 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mt 21:34-41).
spoil ... houses--(Mt 23:14).
14. ancients--Hence they are spoken of as "taken away" (Is 3:1, 2).
vineyard--the Jewish theocracy (Is 5:1-7; Psa 80:9-13).
eaten up--"burnt"; namely, by "oppressive exactions" (Is 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mt 21:34-41).
spoil ... houses--(Mt 23:14).
The Pulpit Commentary
The ancients … the princes. These were the chief oppressors. They delivered the judgments, and it was by them that justice was perverted. Jehovah therefore enters specially into judgment with them. For ye have eaten up; rather, So ye have eaten up. Jehovah is supposed to address the unjust judges. He reproaches them with having "eaten up," or rather "scorched up," his vineyard, i.e. Israel (comp. Isa_5:1-7), and taxes them with having still their ill-gotten gains in their houses. "So ye," he says, "have thus acted—ye whose duty it was to have acted so differently."
The ancients … the princes. These were the chief oppressors. They delivered the judgments, and it was by them that justice was perverted. Jehovah therefore enters specially into judgment with them. For ye have eaten up; rather, So ye have eaten up. Jehovah is supposed to address the unjust judges. He reproaches them with having "eaten up," or rather "scorched up," his vineyard, i.e. Israel (comp. Isa_5:1-7), and taxes them with having still their ill-gotten gains in their houses. "So ye," he says, "have thus acted—ye whose duty it was to have acted so differently."
15What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
Jamieson-Fausset-Brown
15. What right have ye to beat, &c. (Psa 94:5; Mi 3:2, 3).
grind--by exactions, so as to leave them nothing.
faces--persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).
15. What right have ye to beat, &c. (Psa 94:5; Mi 3:2, 3).
grind--by exactions, so as to leave them nothing.
faces--persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).
The Pulpit Commentary
What mean ye? i.e. "What has come over you?" or "What strange perversity has possessed yon?" (Kay). That ye beat my people to pieces, etc. The strongest possible expressions are used to mark God's abhorrence of the oppression to which the poor were subjected. Under the Law, he constituted himself the champion of such persons (see Exo_22:22-24).
2. The sins of the women. (Isa_3:16-26.) These may be summed up under the three heads of pride, wanton manners (Isa_3:16), and love of dress and ornament (Isa_3:18-23). It was natural that, with increased commerce (2Ki_14:22; Isa_2:16) and more frequent communication with foreign nations, such as Assyria (2Ki_16:7-10) and Babylon (2Ki_20:12, 2Ki_20:13), there should be an increase of luxury, and quite in accordance with Eastern ideas that the luxury should particularly show itself in the dress and adornment of the women. The Egyptian remains show an advanced state of luxury among the women at a time anterior to Moses; and in Assyria, though the evidence is less abundant, we find also indications of a similar kind. The Jews, whose regard for their women was high, are not likely to have been behindhand in the gallantry which shows itself in heaping ornament and the newest appliances of civilization on the weaker sex.
What mean ye? i.e. "What has come over you?" or "What strange perversity has possessed yon?" (Kay). That ye beat my people to pieces, etc. The strongest possible expressions are used to mark God's abhorrence of the oppression to which the poor were subjected. Under the Law, he constituted himself the champion of such persons (see Exo_22:22-24).
2. The sins of the women. (Isa_3:16-26.) These may be summed up under the three heads of pride, wanton manners (Isa_3:16), and love of dress and ornament (Isa_3:18-23). It was natural that, with increased commerce (2Ki_14:22; Isa_2:16) and more frequent communication with foreign nations, such as Assyria (2Ki_16:7-10) and Babylon (2Ki_20:12, 2Ki_20:13), there should be an increase of luxury, and quite in accordance with Eastern ideas that the luxury should particularly show itself in the dress and adornment of the women. The Egyptian remains show an advanced state of luxury among the women at a time anterior to Moses; and in Assyria, though the evidence is less abundant, we find also indications of a similar kind. The Jews, whose regard for their women was high, are not likely to have been behindhand in the gallantry which shows itself in heaping ornament and the newest appliances of civilization on the weaker sex.
Judgment on the Daughters of Zion
16Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet:
Jamieson-Fausset-Brown
16. Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (2Ch 26:5).
stretched forth--proudly elevated (Psa 75:5).
wanton--rather, "making the eyes to glance about," namely, wantonly (Pr 6:13) [Maurer]. But Lowth, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jr 4:30, Margin).
mincing--tripping with short steps.
tinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Is 3:18, 20).
16. Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (2Ch 26:5).
stretched forth--proudly elevated (Psa 75:5).
wanton--rather, "making the eyes to glance about," namely, wantonly (Pr 6:13) [Maurer]. But Lowth, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jr 4:30, Margin).
mincing--tripping with short steps.
tinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Is 3:18, 20).
The Pulpit Commentary
The daughters of Zion. It is over-fanciful to go beyond the plain meaning of the words here, and suppose allegory. "The daughters of Zion" are the female inhabitants of Jerusalem. Are haughty; or, proud—like the men (Isa_2:11, Isa_2:12, Isa_2:17). Walk with stretched forth necks and wanton eyes. Mr. Cheyne translates, "ogling eyes." Both actions indicate the desire to attract men's attention, and are shameless and immodest. Walking and mincing as they go; i.e. taking short steps in an affectedly childish way. Making a tinkling with their feet. This meaning is generally accepted, though not very certain. It has been suggested that the anklets which they wore (Isa_3:18) had silver bells attached to them.
The daughters of Zion. It is over-fanciful to go beyond the plain meaning of the words here, and suppose allegory. "The daughters of Zion" are the female inhabitants of Jerusalem. Are haughty; or, proud—like the men (Isa_2:11, Isa_2:12, Isa_2:17). Walk with stretched forth necks and wanton eyes. Mr. Cheyne translates, "ogling eyes." Both actions indicate the desire to attract men's attention, and are shameless and immodest. Walking and mincing as they go; i.e. taking short steps in an affectedly childish way. Making a tinkling with their feet. This meaning is generally accepted, though not very certain. It has been suggested that the anklets which they wore (Isa_3:18) had silver bells attached to them.
17Therefore the LORD will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts.
Jamieson-Fausset-Brown
17. smite with a scab--literally, "make bald," namely, by disease.
discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Is 47:3; compare with Is 20:4).
17. smite with a scab--literally, "make bald," namely, by disease.
discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Is 47:3; compare with Is 20:4).
The Pulpit Commentary
Therefore the Lord will smite with a seal. Thus destroying their beauty by producing baldness (comp. Isa_3:24; and for the meaning "smite with a scab," see Le Isa_13:2; Isa_14:1-32 :56).
Therefore the Lord will smite with a seal. Thus destroying their beauty by producing baldness (comp. Isa_3:24; and for the meaning "smite with a scab," see Le Isa_13:2; Isa_14:1-32 :56).
18In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,
Jamieson-Fausset-Brown
18. bravery--the finery.
tinkling--(See Is 3:16).
cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jud 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.
18. bravery--the finery.
tinkling--(See Is 3:16).
cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jud 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.
The Pulpit Commentary
The bravery of their tinkling ornaments about their feet; rather, of their anklets. Anklets were worn by the Egyptian women from the time of the twelfth dynasty. They were, in general, plain rings of metal, but appear to have been sometimes set with precious stones. No bells appear attached to any; but bells were known in Assyria from the time of Sennacherib. Their cauls; margin, networks. The marginal rendering is probably correct (comp. LXX; ἐμπλόκια). Network caps to contain the hair seem to be intended (so Kimchi, Saadiah, Jarchi, Rosenmüller, Kay). Mr. Cheyne prefers "wreaths worn round the forehead, reaching from one ear to the other." Round tires like the moon; rather, crescents. Flat ornaments in metal, like a young moon, generally worn suspended round the neck (see Jdg_8:26, where the same word occurs).
The bravery of their tinkling ornaments about their feet; rather, of their anklets. Anklets were worn by the Egyptian women from the time of the twelfth dynasty. They were, in general, plain rings of metal, but appear to have been sometimes set with precious stones. No bells appear attached to any; but bells were known in Assyria from the time of Sennacherib. Their cauls; margin, networks. The marginal rendering is probably correct (comp. LXX; ἐμπλόκια). Network caps to contain the hair seem to be intended (so Kimchi, Saadiah, Jarchi, Rosenmüller, Kay). Mr. Cheyne prefers "wreaths worn round the forehead, reaching from one ear to the other." Round tires like the moon; rather, crescents. Flat ornaments in metal, like a young moon, generally worn suspended round the neck (see Jdg_8:26, where the same word occurs).
19The chains, and the bracelets, and the mufflers,
Jamieson-Fausset-Brown
19. chains--rather, pendants, hanging about the neck, and dropping on the breast.
mufflers--veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.
19. chains--rather, pendants, hanging about the neck, and dropping on the breast.
mufflers--veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.
The Pulpit Commentary
The chains, and the bracelets, and the mufflers; rather, the ear-drops, and the armlets, and the veils. Earrings were worn from very ancient times by both the Assyrians and the Egyptians. The ring had frequently a pendant hanging from it. Men wore armlets in Assyria, and both men and women in Egypt (Lepsius, 'Denktamer,' pt. 3. pl. 1). Yells have always been regarded in the East as almost a necessary part of female attire.
The chains, and the bracelets, and the mufflers; rather, the ear-drops, and the armlets, and the veils. Earrings were worn from very ancient times by both the Assyrians and the Egyptians. The ring had frequently a pendant hanging from it. Men wore armlets in Assyria, and both men and women in Egypt (Lepsius, 'Denktamer,' pt. 3. pl. 1). Yells have always been regarded in the East as almost a necessary part of female attire.
20The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,
Jamieson-Fausset-Brown
20. bonnets--turbans.
ornaments of the legs--the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Is 3:16).
headbands--literally, "girdles."
tablets--rather, "houses of the breath," that is, smelling boxes [Vulgate].
earrings--rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."
20. bonnets--turbans.
ornaments of the legs--the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Is 3:16).
headbands--literally, "girdles."
tablets--rather, "houses of the breath," that is, smelling boxes [Vulgate].
earrings--rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."
The Pulpit Commentary
The bonnets; rather, the headgear. It is quite uncertain what this was, since we have no representations of Hebrew women. Egyptian women commonly wore a mere fillet with pendant ends. The Hebrew word here employed is used in Exodus of the head-dress of the priests (Exo_39:28). The ornaments of the legs. These are explained as chains connecting the two anklets together. The head-bands, and the tablets, and the ear-rings; rather, the girdles, and the scent-bottles, and the amulets. Scent-bottles and jars for holding sweet-smelling unguents are among the most frequent toilette articles recovered from Egyptian tombs and Assyrian palaces. Amulets have been worn in the East from very ancient times, and are still trusted in as much as ever. They frequently take the form of ornaments.
The bonnets; rather, the headgear. It is quite uncertain what this was, since we have no representations of Hebrew women. Egyptian women commonly wore a mere fillet with pendant ends. The Hebrew word here employed is used in Exodus of the head-dress of the priests (Exo_39:28). The ornaments of the legs. These are explained as chains connecting the two anklets together. The head-bands, and the tablets, and the ear-rings; rather, the girdles, and the scent-bottles, and the amulets. Scent-bottles and jars for holding sweet-smelling unguents are among the most frequent toilette articles recovered from Egyptian tombs and Assyrian palaces. Amulets have been worn in the East from very ancient times, and are still trusted in as much as ever. They frequently take the form of ornaments.
Jamieson-Fausset-Brown
21. nose jewels--The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.
21. nose jewels--The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.
The Pulpit Commentary
The rings; literally, seal-rings, or signet-rings. Such were known in Egypt from the time of Joseph (Gen_41:42), and probably earlier. It would seem from the present passage that their use was not confined to men. Nose-jewels. Actual nose-rings are not represented in any of the ancient remains; and the use of them seems to be confined to very barbarous communities. Probably the "nose-jewels" here mentioned were ornaments depending from the forehead and touching the upper part of the nose,
The rings; literally, seal-rings, or signet-rings. Such were known in Egypt from the time of Joseph (Gen_41:42), and probably earlier. It would seem from the present passage that their use was not confined to men. Nose-jewels. Actual nose-rings are not represented in any of the ancient remains; and the use of them seems to be confined to very barbarous communities. Probably the "nose-jewels" here mentioned were ornaments depending from the forehead and touching the upper part of the nose,
22The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
Jamieson-Fausset-Brown
22. Here begin entire articles of apparel. Those before were single ornaments.
changeable--from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zec 3:4).
mantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet.
wimples--that is, mufflers, or hoods. In Ru 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.
crisping pins--rather, money bags (2Ki 5:23).
22. Here begin entire articles of apparel. Those before were single ornaments.
changeable--from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zec 3:4).
mantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet.
wimples--that is, mufflers, or hoods. In Ru 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.
crisping pins--rather, money bags (2Ki 5:23).
The Pulpit Commentary
The changeable suite of apparel; rather, the festival robes (Revised Version), or the full-dress suits; i.e. those worn upon grand occasions, and then put off and set aside. The mantles, and the wimples, and the crisping-pins; rather, the upper petticoats, the wraps, and the purses. An inner and an outer tunic or petticoat were commonly worn by females of the higher class in the East. The inner tunic was a simple linen vest; but the outer was generally of a better material, and richly ornamented. Outside this, a sort of wrap, or cloak, was worn occasionally (see Rth_3:15). Purses were, no doubt, carried by wealthy persons of both sexes; but their mention in this list does not seem very appropriate. Perhaps toilet-bags of some kind or other are intended (see 2Ki_5:23).
The changeable suite of apparel; rather, the festival robes (Revised Version), or the full-dress suits; i.e. those worn upon grand occasions, and then put off and set aside. The mantles, and the wimples, and the crisping-pins; rather, the upper petticoats, the wraps, and the purses. An inner and an outer tunic or petticoat were commonly worn by females of the higher class in the East. The inner tunic was a simple linen vest; but the outer was generally of a better material, and richly ornamented. Outside this, a sort of wrap, or cloak, was worn occasionally (see Rth_3:15). Purses were, no doubt, carried by wealthy persons of both sexes; but their mention in this list does not seem very appropriate. Perhaps toilet-bags of some kind or other are intended (see 2Ki_5:23).
23The glasses, and the fine linen, and the hoods, and the vails.
Jamieson-Fausset-Brown
23. glasses--mirrors of polished metal (Ex 38:8). But the Septuagint, a transparent, gauze-like, garment.
hoods--miters, or diadems (Is 62:3; Zec 3:5).
veils--large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Ge 24:65). Token of woman's subjection (1Co 11:10).
23. glasses--mirrors of polished metal (Ex 38:8). But the Septuagint, a transparent, gauze-like, garment.
hoods--miters, or diadems (Is 62:3; Zec 3:5).
veils--large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Ge 24:65). Token of woman's subjection (1Co 11:10).
The Pulpit Commentary
The glasses; rather, the mirrors. In ancient times these were not made of glass, but of some metal which took a high polish. Most commonly, the material seems to have been bronze. Many such mirrors have been found in Egypt, a few in Assyria, in Etruria a considerable number. They are of small size, intended to be carried in the hand, and have for that purpose a metal or a wooden handle, which is sometimes highly artistic. The fine linen; rather, the muslin robes. Sedin, the Hebrew word used, is probably a corruption or analogue of sin-don, the Greek name for Indian fabrics. It is only used here and in Jdg_14:12, Jdg_14:13; Pro_31:24. The hoods, and the vails; or, the turbans and the scarfs. The word translated" hood" is nearly the same as that which designates the head-dress of the high priest in Exodus (Exo_28:4, Exo_28:37, Exo_28:39; Exo_29:6, etc.) and Leviticus (Le Lev_8:9; Lev_16:4), which seems to have been a "turban" (see note on Exo_28:4). The other word, here translated "vail," occurs only in this place and So Lev_5:7. Its exact meaning is uncertain; but it can scarcely be a veil; since "veils" have been already mentioned (Lev_5:19).
The glasses; rather, the mirrors. In ancient times these were not made of glass, but of some metal which took a high polish. Most commonly, the material seems to have been bronze. Many such mirrors have been found in Egypt, a few in Assyria, in Etruria a considerable number. They are of small size, intended to be carried in the hand, and have for that purpose a metal or a wooden handle, which is sometimes highly artistic. The fine linen; rather, the muslin robes. Sedin, the Hebrew word used, is probably a corruption or analogue of sin-don, the Greek name for Indian fabrics. It is only used here and in Jdg_14:12, Jdg_14:13; Pro_31:24. The hoods, and the vails; or, the turbans and the scarfs. The word translated" hood" is nearly the same as that which designates the head-dress of the high priest in Exodus (Exo_28:4, Exo_28:37, Exo_28:39; Exo_29:6, etc.) and Leviticus (Le Lev_8:9; Lev_16:4), which seems to have been a "turban" (see note on Exo_28:4). The other word, here translated "vail," occurs only in this place and So Lev_5:7. Its exact meaning is uncertain; but it can scarcely be a veil; since "veils" have been already mentioned (Lev_5:19).
24And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.
Jamieson-Fausset-Brown
24. stink--arising from ulcers (Zec 14:12).
girdle--to gird up the loose Eastern garments, when the person walked.
rent--the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.
well-set hair--(1Pe 3:3, 4).
baldness--(Is 3:17).
stomacher--a broad plaited girdle.
sackcloth--(2Sa 3:31).
burning--a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (So 1:6).
24. stink--arising from ulcers (Zec 14:12).
girdle--to gird up the loose Eastern garments, when the person walked.
rent--the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.
well-set hair--(1Pe 3:3, 4).
baldness--(Is 3:17).
stomacher--a broad plaited girdle.
sackcloth--(2Sa 3:31).
burning--a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (So 1:6).
The Pulpit Commentary
Instead of sweet smell; literally, spice (comp. Exo_35:28; 1Ki_10:10, etc.). Stink; rather, rottenness, as translated in Isa_5:24 (compare the cognate verb in Le 26:39). Instead of a girdle a rent. So Lowth and Kay; but most moderns prefer the meaning given by the Septuagint and Vulgate, "instead of a girdle, a rope." The word used occurs only in this place. Instead of well-set hair baldness (compare above, Isa_5:17). By "well-set hair" seems to be meant "hair arranged with such exactness and order as to look like a work of art." The exact arrangement of the hair is very remarkable, both in the Egyptian and the Assyrian sculptures. Instead of such elaborate attempts to improve their looks, the daughters of Jerusalem would soon pluck their hair out by the roots, or shave it off, in mourning. A girding of sackcloth (comp. Gen_37:34; 2Sa_3:31, etc.; and for the adoption of the custom by women, see 2Sa_21:10; Joe_1:8). Burning instead of beauty. This meaning is now generally acknowledged, the sense of "burning" being borne out by the cognate verb used in Pro_6:28; Isa_43:2, and the cognate noun used in Exo_21:25. The" burning" intended is probably branding by a barbarous enemy.
Instead of sweet smell; literally, spice (comp. Exo_35:28; 1Ki_10:10, etc.). Stink; rather, rottenness, as translated in Isa_5:24 (compare the cognate verb in Le 26:39). Instead of a girdle a rent. So Lowth and Kay; but most moderns prefer the meaning given by the Septuagint and Vulgate, "instead of a girdle, a rope." The word used occurs only in this place. Instead of well-set hair baldness (compare above, Isa_5:17). By "well-set hair" seems to be meant "hair arranged with such exactness and order as to look like a work of art." The exact arrangement of the hair is very remarkable, both in the Egyptian and the Assyrian sculptures. Instead of such elaborate attempts to improve their looks, the daughters of Jerusalem would soon pluck their hair out by the roots, or shave it off, in mourning. A girding of sackcloth (comp. Gen_37:34; 2Sa_3:31, etc.; and for the adoption of the custom by women, see 2Sa_21:10; Joe_1:8). Burning instead of beauty. This meaning is now generally acknowledged, the sense of "burning" being borne out by the cognate verb used in Pro_6:28; Isa_43:2, and the cognate noun used in Exo_21:25. The" burning" intended is probably branding by a barbarous enemy.
25Thy men shall fall by the sword, and thy mighty in the war.
Jamieson-Fausset-Brown
25. Thy men--of Jerusalem.
25. Thy men--of Jerusalem.
The Pulpit Commentary
Thy men; rather, thy people; i.e. the inhabitants of Jerusalem generally. Note here the first distinct statement that the coming visitation will be one of war.
Thy men; rather, thy people; i.e. the inhabitants of Jerusalem generally. Note here the first distinct statement that the coming visitation will be one of war.
26And her gates shall lament and mourn; and she being desolate shall sit upon the ground.
Jamieson-Fausset-Brown
26. gates--The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.
desolate ... sit upon ... ground--the very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, Judæa capta (Job 2:13; La 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).
26. gates--The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.
desolate ... sit upon ... ground--the very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, Judæa capta (Job 2:13; La 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).
The Pulpit Commentary
Her gates. The sudden change of person is common in Oriental poetry. Shall lament and mourn. On account of their destruction, which would be very complete (see Lam_1:4; Lam_2:9; Neh_1:3; Neh_2:13). Conquerors could not do more than break breaches in the walls of a town, but they carefully destroyed the gates. Being desolate; or, emptied—plundered of everything, and so far "cleansed" from her abominations. Shall sit upon the ground. In deep grief (see Job_2:13; and comp. Isa_47:1; Lam_2:10). So in the coin of Vespasian, the captive Judah (Judea capta) sits upon the ground.
Her gates. The sudden change of person is common in Oriental poetry. Shall lament and mourn. On account of their destruction, which would be very complete (see Lam_1:4; Lam_2:9; Neh_1:3; Neh_2:13). Conquerors could not do more than break breaches in the walls of a town, but they carefully destroyed the gates. Being desolate; or, emptied—plundered of everything, and so far "cleansed" from her abominations. Shall sit upon the ground. In deep grief (see Job_2:13; and comp. Isa_47:1; Lam_2:10). So in the coin of Vespasian, the captive Judah (Judea capta) sits upon the ground.
THE HOLY BIBLE
Isaiah
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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