Isaiah 3:1-26 (2)

Isaiah 3:1-26 (2)

But this confusion described by the Prophet is most disgraceful, that a child shall dare to insult an old man, that the dregs of a low and despised multitude shall rise up against nobles and men of high reputation; for it is the most preposterous of all things that modesty shall be thrown away, so that they who were worthy of veneration shall be treated with contempt. And yet this spectacle, so shameful and revolting, must unavoidably be exhibited when civil government has been overthrown. As to my rendering of the verb נגש (niggash) in an active sense, to oppress, I was forced to adopt it, for otherwise the meaning of the passage would have been imperfect.

6. When every man shall take hold of his brother As this verse is closely connected with the former, and proceeds without interruption as far as the phrase he shall swear, the particle כי (ki) is evidently taken for an adverb of time. For Isaiah, intending to express the extreme wretchedness of the people, says that there will be no man who will undertake to govern them, though he were requested to do so. To such an extent unquestionably does ambition prevail among men, that many are always eager to contend for power, and endeavor to obtain it even at the hazard of their lives. In every age the whole world has been convulsed by the desire of obtaining kingly power; and there is not a villain so inconsiderable as not to contain men who willingly undertake to become rulers; and all this proves that man is an animal desirous of honor. Hence it follows that everything is in a deplorable condition, when that dignity is not only despised but obstinately rejected; for the mournful calamity has reached its lowest depth, when that which men naturally desire with the greatest ardor is universally disclaimed.

Isaiah mentions other circumstances of an aggravating nature, tending to show that the Jews will rather lay aside every feeling of humanity and compassion than undertake the office of rulers. If one shall refuse to rule foreign nations, it will not perhaps be thought so wonderful; but when the preservation of brethren is in question, it is excessively unkind to decline the honorable office. It is therefore a proof that matters are utterly desperate, when the office of ruler is disdainfully rejected by that man to whom his kinsmen appeal, by entreating his support and throwing themselves on his protection. Now, since princes are commonly selected on account of their wealth, or, at least, kingly power is not usually bestowed on any who have not a moderate share of riches, lest poverty should lay them open to contempt and reproach, or drive them to unworthy means of gain, he likewise adds this circumstance, that though they are able to bear the burden, still they will not accept of it; as if he had said, “Not only the common people, but also the nobles and the wealthy, decline the task of government.”

The phrase take hold is likewise emphatic, for it means to “lay hands” on a person; as if Isaiah had said that those who shall wish to obtain a prince will not employ flatteries and entreaties, but will proceed with disorder and violence to seize on some person, and endeavor to compel him to occupy the throne.

Let this ruin be under thy hand. This last circumstance is not less weighty. The meaning is, “At least if you have any compassion or humanity, do not fail to aid us in our extreme wretchedness.” For when a multitude of men, like a scattered flock, bewailing with tears their ruinous condition, implore the protection of a shepherd, he who will not stretch out a helping hand must have a heart as hard as iron. Some translate it as if, by a figure of speech, (hypallage,) one word had been put for another, Let thy hand be under this ruin; that is, for the sake of upholding it.

7. In that day shall he swear. The word swear expresses an absolute and vehement refusal; for frequently he who at first excuses himself, or declares that he will not do it, at length yields to entreaty; but he who, in refusing, employs an oath, shuts out all hope, because he gives them to understand that his purpose is firm and decided. Perhaps, too, the phrase in that day, means “immediately, without any delay, and without long consultation;” but as it may also be viewed demonstratively, (δεικτικῶς,) as pointing out more fully the time of the calamity, I do not express a strong opinion. The general meaning is obvious, that their ruinous condition will be past remedy.

As to the word חבש, (chobesh,) though commentators differ in their interpretation of it, yet I cheerfully concur with those who think that the metaphor is here borrowed from surgeons; for nothing can more fully meet the case. It is as if one, to whom application had been made to heal a sick man, should declare that he has no skill in the art of healing, or that the disease is too inveterate to admit of being cured.

Note 57. חבש(chabash) literally signifies to bind I will not be a binder; that is, “I will not be one who binds up your wounds.” Jarchi renders it, “I will not be a binder, that is, I will not be one of those who bind up.” His annotator, Breithaupt, explains it thus: “that is, who employ any remedy, or apply a plaster, teaching in the school or synagogue what should be done, and what should be avoided.” This accords with the rendering, healer, as in the English version, which is supported by that of Lowth, “I will not be a healer of thy breaches.” — Ed

The next copulative ו, (vau,) means for; as if he had said, “And undoubtedly I have not ability to do so.” His meaning therefore is, that the state of affairs will be so desperate, that no man, even when matters are at the worst, will venture to take measures for their defense.

Note 58. ובביתי(ubebethi,) and in my house; that is, for in my house is neither bread nor clothing. — Ed

8. For Jerusalem is ruined. Lest it should be thought that God is excessively cruel, when he punishes his people with such severity, the Prophet here explains briefly the reason of the calamity; as if he had said that the destruction of that ungodly people is righteous, because in so many ways they have persisted in provoking God. And thus he cuts off all ground of complaint; for we know with what insolent fury the world breaks out, when it is chastised with more than ordinary severity. He says that they were ready, both by words and by actions, to commit every kind of crimes. In speaking of their destruction, he employs such language as if it had already taken place; though the past may be taken for the future, as in many other passages.

To provoke the eyes of his glory. This mode of expression aggravates the crime, as denotes that they had intentionally resolved to insult God; for those things which are done before our eyes, if they are displeasing to us, are the more offensive. It is true that wicked men mock God, as if they were able to deceive him; but as nothing, however it may be concealed, escapes his view, Isaiah brings it as a reproach against them, that they openly and shamelessly, in his very presence, indulged in the commission of crimes. The word glory also deserves our attention; for it is a proof of extraordinary madness, if we have no feeling of reverence, when the majesty of God is presented to our view. If God had so illustriously displayed his glory before the nation of Israel, that they ought justly to have been humbled, if they had any remains of shame or of modesty. Whatever, then, may be the murmurings of wicked men against God, or their complaints of his severity, the cause of all the calamities which they endure will be found to be in their own hands.

9. The proof of their countenance will answer in them, or, will answer against them As the Prophet had to do with impudent and brazen-faced hypocrites, who impudently boasted that they were good men; so he says that their countenance testifies what kind of persons they are, and that it will not be necessary to bring witnesses from a distance, in order to prove their wickedness; for to answer means “to bear testimony,” or “to confess.” Although, therefore, they disguise their face and countenance, so that they frequently deceive others, yet God compels them to show and prove what they are; so that, in spite of themselves they carry, as it were, in their forehead a mark of their deceit and hypocrisy.

Note 59. See p. 122.

Some explain it, that their crimes are so manifest that they cannot avoid seeing, as in a mirror, the baseness which they desire to conceal But the former meaning is confirmed by what immediately follows, that they declared their sin in the same manner as the inhabitants of Sodom. By these words he intimates that they devoted themselves to iniquity in such a manner, that they boasted of their transgressions without any shame; as if it had been honorable and praiseworthy in them to trample on every distinction between right and wrong, and not to indulge in every kind of wickedness. On this account he compares them to the inhabitants of Sodom, (Genesis 18:20; 19:5,) who were so much blinded by their lusts, that they rushed, with brutish stupidity, to everything base. So, then, this is the answer of the countenance, which he mentioned a little before, that they carry about with them plain tokens of impiety, which are abundantly sufficient to prove their guilt.

Woe unto their soul! Here he declares what was formerly mentioned, that the whole cause of their calamities is to be found in themselves; for by their sins and iniquities they provoked the Lord; and consequently that they have no means of evasion, that it is useless to contrive idle pretenses, because the evil itself dwells in their bones; as if he had said, “God cannot be accused, as if he punished you unjustly. Acknowledge that it has been done by yourselves; give glory to a righteous judge and lay the whole blame on yourselves.”

10. Say, it shall be well with the righteous Before quoting the opinions of others, I shall point out the true meaning As punishments so severe commonly present to pious minds an exceedingly sharp temptation, and especially since hardly any public calamities occur which do not involve good men along with the bad; so the Prophet — at least, in my opinion — reminds them of the providence of God, which never confounds anything, but even, when there is apparent confusion, never ceases to distinguish between good and bad men.

But there are various ways in which this passage is explained; for some render it, “Say to the righteous man, because he is good, therefore he shall eat the fruit of his hands.” From that interpretation this meaning is obtained: “I wish and command the godly to be of good cheer; for with whatever severity I may punish the crimes of the nation, still it shall be well with the godly.” But a more suitable meaning is this: Say; that is, hold it to be a settled point; for in Scripture to say often means to think, and to be convinced; as David writes, I said, I will take heed to thy ways, (Psalm 39:1,) and in a thousand instances of the same kind; so that he does not bid them tell the righteous man, but he bids every man be fully convinced, that happy will be the condition of the righteous man, though he may only appear to be unhappy.

Besides, I consider טוב, (tob,) to mean a happy and prosperous condition; as in the former verse he employed the word רעה, (ragnah) with which טוב is now contrasted; and thus I do not think that רעה, (ragnah,) means wickedness, but a miserable condition. Now since it literally runs, Say to the righteous man, כי טוב: (ki tob,) that it shall be well either the particle כי, (ki,) has an affirmative sense, as in many other passages, or it appears to be superfluous, though the probability is, that it is intended for confirmation. Surely it shall be well with the righteous man; that is, let every ground of doubt be removed, and let us be fully convinced, that the condition of the righteous man will be most excellent and prosperous. It is difficult to believe this, and therefore it is added, he shall eat the fruit of his doings; that is, he shall not be defrauded of the reward of his good conduct. Others consider to say as meaning to exhort, and render the two words, כי טוב (ki tob,) that he will do well; but I reject it as a forced interpretation.

11. Woe unto the wicked! It shall be ill with him. He brings forward this clause as a contrast to the former one; from which it may be easily inferred what was the design of the Prophet, namely, to comfort the godly, and to terrify the wicked by the judgment of God. For when an uncommonly severe calamity occurs, which attacks all without discrimination, we doubt whether it be by the providence of God, or, on the contrary, by blind chance, that the world is governed. On this account godly men fear and dread that the same destruction which overtakes the wicked will ruin them also. Others think that it is of no importance whether a man be good or bad, when they see both classes visited by pestilence, war, famine and other calamities. And hence arises the wicked thought, that there is no difference between the rewards of the good and of the bad; and in the midst of these gloomy thoughts carnal appetites lead many to despair.

Accordingly, the Prophet shows that the judgment of God is right, that men may continue to fear God, and may be aware that those who, in the expectation of escape of punishment, provoke God, will not pass unpunished. He likewise exhorts them to ascribe to God the praise of justice; as if he had said, “Think not that blind chance rules in the world, or that God punishes with blind violence, and without any regard to justice, but hold it as a principle fully settled in your minds, that it shall be well with the righteous man; for God will repay him what he hath promised, and will not disappoint him of his hope. On the other hand, believe that the condition of the wicked man will be most wretched, for he brings on himself the evil which must at length fall on his head.”

By these words the Prophet, at the same time, charges the people with stupidity in not perceiving the judgment of God; for they suffered the punishments of their crimes, and yet hardened themselves under them, as if they had been altogether devoid of feeling. Now there cannot befall us anything worse than that we should be hardened against chastisements, and not perceive that God chastiseth us. When we labor under such stupidity, our case is almost hopeless.

12. The oppressors of any people are children Here also is reproved the madness and sottishness of the people, because they shut their eyes at noon-day. There is nothing which men are more reluctant to allow than to have a yoke laid on them; nor do they willingly submit to be governed by nobles. Feeble and cowardly, therefore, must be the minds of those who obey delicate and effeminate men, and permit themselves to be oppressed by them; nor can it be doubted that God has struck with a spirit of cowardice those who offer their shoulders, like asses, to bear burdens. The power of a tyrant must indeed be endured, even by men of courage; but the reproach which Isaiah brings against the Jews is, that while they obstinately shake off the yoke of God, they are ready to yield abject submission to men, and to perform any services, however shameful or degrading.

Note 60. As for my people, children are their oppressors. — Eng. Ver

For the Jews could not complain that they were compelled by violence, when of their own accord they obeyed those whose authority they would gladly have declined. Hence it is evident that they were struck by the hand of God, and were shaken with terror, so that they had no strength either of body or of mind.

This is also the vengeance which God had formerly threatened by Moses; for the general doctrine of Moses, as we have already said, is continually alluded to by the prophets. or how was it possible that men who had the power of resistance should of their own accord undergo a slavery from which they would willingly have escaped, had not God deprived them of understanding and forethought that he might in this manner take vengeance on their crimes? Whenever, therefore, anything of this kind shall befall us; let us not imagine that it came by chance. On the contrary, whenever it shall happen that we are governed by men who are of no estimation, and which are more insignificant than children, let us acknowledge the wrath of the Lord, if we do not choose that the Prophet shall charge us with the grossest stupidity.

Note 61. Our author appears to have particularly in his eye, Leviticus 26:36, And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee as fleeing from a sword; and they shall fall when none pursueth. — Ed.

They who govern thee He continues to teach the same doctrine, that when God lets loose the reins against the wicked, so as to disturb everything, he shows that he is highly offended at the Jews; for if they had enjoyed his favor, there was reason to hope that his government would be most holy and blessed. At the same time it is probable that the common herd of men were so foolishly devoted to their rulers, that they revered as oracles both their injunctions and their conduct; and hence arose all the corruption that everywhere prevailed. Since, therefore, the contagion was spreading farther without being perceived by the people, Isaiah cries aloud that they ought to guard against the governors themselves, who corrupt and destroy the people.

Note 62. They which lead thee. — (Eng. Ver.) The marginal reading is, they which call thee blessed. — Ed.

Others explain it, they who bless thee; but as the participle which he employs may be taken from ישר, (yashar,) which signifies to rule, I shall rather adopt that interpretation, for it is more agreeable to the context. I do acknowledge that the false prophets flattered the people, but I see no reason why their flatteries should be mentioned here. But it applies very well to the rulers and heads, that they were the cause of the destruction; for as princes are raised to their office for the sake of the public safety, so no plague is more destructive than when they are bad men, and rule according to their own caprice. He says, therefore, that they who rule are the causes of the evils, and that they corrupt everything, since it was their duty to correct other men, and to point out the way by their own example.

Note 63. The reading of the Septuagint is, οἱ μακαρίζοντες ὑμᾶς, they who bless you. Undoubtedly מאשרים comes from אשר, and not from ישר, which in the corresponding participle gives מישרים. From the Kal of אשר, to go, the Pihel, taking a Hiphil meaning, denotes to cause to go, or to lead. Not improbably our Author meant that the one verb borrows one of its meanings from the other; but this would need proof. — Ed

13. Jehovah standeth up to plead So long as wickedness rages without control, and the Lord sends no relief from on high, we think that he is idle and has forgotten his duty. More especially, when the nobles themselves are spared, he appears to grant them liberty to commit sin, as if they were most sacred persons that must not be touched. Accordingly, after having complained of the princes, he adds that the Lord will do what his authority demands, and will not permit such flagrant crimes to pass unpunished. For there is hardly any conduct more offensive, or more fitted to disturb our minds, than when the worst examples of every sort are publicly exhibited by magistrates, while no man utters a syllable against them, but almost all give their approbation. We then ask, Where is God, whose glory, a great part of which, consisting in authority, is taken away, ought to have been illustriously displayed by men of that rank? Isaiah meets this difficulty by saying, “Though the nation is wicked, yet because the princes themselves are very greatly corrupted, and even pollute the whole nation by their vices, God sits as judge in heaven, and will at length call them to account, and assign to every one his reward.” Although he does not exempt the multitude from guilt, yet that the sources of the evils may be known, he particularly attacks the rulers, and threatens them with the punishment which they deserved.

14. The Lord will enter into judgement with the ancients of his people. Formerly he had erected for God a throne from which he might plead. Now he says that he will enter into judgment. How? with the ancients. There might have been a slight allusion to lawful assemblies, in which older men sit as God’s deputies; but I assent to the opinion more commonly entertained, that God contends against the ancients of his people. This passage, therefore, corresponds to the saying of David,

God will stand in the assembly of the gods (Psalm 82:1; )

Note 64. Like some other quotations of our Author, this is made from memory, and is not quite accurate. — Ed.

that is, though it may now be thought that princes do everything with impunity, and though there be no one to restrain their caprice and their lawless passions, yet one day they will feel that God is above them, and will render an account to him of all their actions

These reproofs, undoubtedly, the judges of that time were very unwilling to hear. They have no wish, and do not think that it is right, that any one should treat them with such sharpness and severity; for they wish that everything should be at their disposal, that their will should be held as a law, and that they should be allowed to do whatever they choose; that all men ought to flatter and applaud them, and to approve of their very worst actions. They think that no man is a judge of their actions, and do not yield subjection to God himself. Since, therefore, they are so unbridled that they neither endure any advices nor any threatening the Prophet summons them to the judgment seat of God.

And with their princes They are honorably described, by way of acknowledgment, as the chosen princes of the people. This also deserves attention; for they thought that, on account of their rank, they enjoyed a kind of privilege which set them free from the restraints of law, and that though heathen kings and princes might give an account of their actions, they, on the contrary, were sacred persons. They thought, therefore, that they were beyond the reach of all reproof, and ought not to be addressed, like heathen men, by threats and terrors. On this account Isaiah expressly declares, that the Lord will not only call to account every kind of princes, but especially the proud hypocrites to whose care he had committed his people.