Isaías 3

Isaías 3:6-9

Henry comments, “The government goes a begging”; and we thus see how an extreme condition can blind men’s proper use of their judgment. Be our ruler - Failure to govern with integrity has resulted in dissolution of the government and removal of those rulers, with no one competent left to rule. A society without rule is not a society but is anarchy. One is reminded of the repetitive phrase in Judges where the root problem was that there was no king (alluding to God Who should have been their King) in Israel and every man did that which was right in his own eyes (i.e., they did wrong but saw it as "right" = deceived - when you are deceived you don't even know it!). The results of no ruler (those times when the judge God had raised up died and the next generation reverted to being lovers of self, etc) was total and even abominable degrees of anarchy (if you have never read Judges 17:1-21:1ff [notes - Judges 17; Judges 18; Judges 19; Judges 20; Judges 21], you need to read this "x rated" torrid tale of what happens when men have no ruler). (cp Jdg 21:25-note) Ruler (07101) (qasiyn) is one who governs by pronouncing decisions. The translates this with the Greek noun archegos meaning one who has a preeminent position. The people would be desperate for any type of leadership to restore order out of the chaos created by the loss of the leading men of Judah and Jerusalem. Indeed God has so structured this world that leadership and government are imperative for a civil state to exist without chaos… Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God… for it is a minister of God to you for good. (Ro 13:1-note, Ro 13:4-note) Qasiyn - 12v in the OT - Jos 10:24; Jdg 11:6, 11; Pr 6:7; 25:15; Is 1:10; 3:6, 7; 22:3; Da 11:18; Mic. 3:1, 9 and is rendered in NAS as chief(3), chiefs(1), commander(1), ruler(3), rulers(4). Ruins (04384)(makselah from kasal = to cause to stumble or fall, cp Is 3:8-note) means a heap of ruins or pile of rubble, which is what the tottering city of Jerusalem and the barren land of Judah would look like after the judgment of Jehovah (cp Zeph 1:3). The next verse explains that the people are looking for this "conscripted" ruler to be their healer, instead of looking to the true healer Jehovah Rapha: (Jehovah Rophe) The LORD our Healer. This begs the question of where do I go for help and healing when my life is seemingly in "ruins", especially as a result of sin? Do we go to human counselors or to the ultimate Counselor, God Himself? While it is not wrong to seek human counselors, to do so in place of seeking God is not the best path to true healing. Jehovah's pattern for healing is seen in the following passage… If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among My people, and My people who are called by My name humble themselves and pray, and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin, and will heal their land. (2Chr 7:13, 14) Young adds that… Those who seek to conscript a ruler recognize well enough that a sad condition of things has arrived, but they do not recognize the basic reason for the condition, namely, their own sin. Even now, when in desperation men seek for a ruler to help them, they will not confess their wickedness and turn in repentance to God. Isaiah 3:7 He will protest on that day, saying, "I will not be your healer, for in my house there is neither bread nor cloak; You should not appoint me ruler of the people." (NASB: Lockman) English Translation of the Greek (Septuagint): And he shall answer in that day, and say, I will not be thy ruler; for I have no bread in my house, nor raiment: I will not be the ruler of this people. Amplified: In that day he will answer, saying, I will not be a healer and one who binds up; I am not a physician. For in my house is neither bread nor clothing; you shall not make me judge and ruler of the people. (Amplified Bible - Lockman) KJV: In 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. NET: At that time the brother will shout, 'I am no doctor, I have no food or coat in my house; don't make me a leader of the people!'" (NET Bible) NJB: And, that day, the other will protest, 'I am no healer; in my house there is neither food nor clothing; do not make me leader of the people.' (NJB) NLT: "No!" he will reply. "I can't help. I don't have any extra food or clothes. Don't ask me to get involved!" (NLT - Tyndale House) Young's Literal: He lifteth up, in that day, saying: 'I am not a binder up, And in my house is neither bread nor garment, Ye do not make me a ruler of the people.' He will protest on that day, saying, "I will not be your healer, for in my house there is neither bread nor cloak; You should not appoint me ruler of the people: Swear - Ge 14:22; Dt 32:40; Re 10:5,6) (Is 58:12; Je 14:19; La 2:13; Ho 5:13; 6:1) He will protest - The one with a cloak who has been sought out to fill the void of leadership will refuse this mantle of responsibility. The NET Bible renders it this way… At that time the brother will shout, 'I am no doctor, I have no food or coat in my house; don't make me a leader of the people!'" On that day - This phrase describes the time of the anarchy discussed in the previous verses (Is 3:5, 6) but might have a broader meaning as described below. When is that day? Remember Isaiah's prophecy was given in 740-680BC and Jerusalem and Judah fell to the Babylonians in 586BC which would be on that day. Some commentators (eg, John MacArthur) feel that the fall in 586BC was only a partial fulfillment, and the final fulfillment would occur in the Great Tribulation which terminates with the Second Coming of Christ. Healer (02280) (habas) is a verb which means to bind up or wrap (cp Ps 147:3) in this case referring to the ruined state of the city and land. The Amplified Bible adds " I am not a physician". Earlier Isaiah had described Judah this way… From the sole of the foot even to the head there is nothing sound in it, only bruises, welts and raw wounds, not pressed out or bandaged, nor softened with oil. (Is 1:6-note) For in my house there is neither bread nor cloak - The assumption that he had a cloak was incorrect. He refutes any claim by those would conscript him into service, explaining that he has nothing that should make him a ruler over others. You should not appoint me ruler - The call for him to rule is flatly refused. The point is that there would be no honor to rule over Judah during this time. Men would seek help from one another, but in light of the fact that all would be helpless, none would be able to provide remedy, rations or rule. Isaiah 3:8 For Jerusalem has stumbled and Judah has fallen, because their speech and their actions are against the LORD, to rebel against His glorious presence. (NASB: Lockman) English Translation of the Greek (Septuagint): For Jerusalem is ruined, and Judea has fallen, and their tongues have spoken with iniquity, disobedient as they are towards the Lord. Amplified: For Jerusalem is ruined and Judah is fallen, because their speech and their deeds are against the Lord, to provoke the eyes of His glory and defy His glorious presence. (Amplified Bible - Lockman) KJV: 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. NET: Jerusalem certainly stumbles, Judah falls, for their words and their actions offend the LORD; they rebel against his royal authority. (NET Bible) NJB: For Jerusalem has collapsed and Judah has fallen, because their words and deeds affront Yahweh and insult his glorious gaze. (NJB) NLT: Judah and Jerusalem will lie in ruins because they speak out against the LORD and refuse to obey him. They have offended his glorious presence among them. (NLT - Tyndale House) Young's Literal: For stumbled hath Jerusalem, and Judah hath fallen, For their tongue and their doings are against Jehovah, To provoke the eyes of His glory. For Jerusalem has stumbled and Judah has fallen, because their speech and their actions are against the LORD, to rebel against His glorious presence: Jerusalem - 2Chr 28:5, 6, 7,18; 33:11; 36:17, 18, 19; Je 26:6,18; La 5:16,17; Mic 3:12 Because - Is 5:18,19; 57:4; Ps 73:8,9; Ezek 8:12; 9:9; Ho 7:16; Mal 3:13, 14, 15; Mt 12:36,37; Jude 1:15 To provoke - Is 65:3, 4, 5; 2Chr 33:6,7; Ezek 8:4, 5, 6,17,18; Hab 1:13; 1Co 10:22 The KJV is very blunt… For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD (Jehovah), to provoke the eyes of His glory. For - This conjunction explains God's judgment manifest in a complete collapse of the social order of Jerusalem and Judah. Young writes that… The greatest act of self-preservation in which any nation can engage is that of hearkening unto the commandments of God. Stumbled (03762) (kasal) (used 59x in OT and 10 of those uses in Isaiah = Is 3:8; 5:27; 8:15; 28:13; 31:3; 35:3; 40:30; 59:10, 14; 63:13) speaks of physical falling and thus means to stagger or totter (cp Israel "stumbled" in Ho 14:1). In the OT uses of kasal, the stumbling in individuals is usually from weakness or weariness or in nations the result of attackers. The Septuagint translates kasal with aniemi (also in Is 1:14; 2:6, 9; 3:8; 5:6, 24; 25:11; 27:10; 35:3; 37:27; 42:2; 46:4; 62:1) which has the basic sense of relaxation of tension and so to unloose or unfasten (e.g., chains in Ac 16:26) and figuratively conveys the idea of to give up (Ep 6:9). The idea of aniemi in Isa 3:8 is to be "loosed", to be neglected, to be left to oneself and so to be ruined. It is interesting that in Hebrews 13:5 aniemi conveys the opposite sense regarding believers - that God will never desert or abandon us (aniemi is used this same way in Moses' exhortation to Israel before they crossed the Jordan Dt 31:6). Fallen (05307) (naphal) (used over 400x in the OT - 24x in Isaiah - Is 3:8, 25; 8:15; 9:8, 10; 10:4, 34; 13:15; 14:12; 16:9; 21:9; 22:25; 24:18, 20; 26:18, 19; 30:13, 25; 31:3, 8; 34:17; 37:7; 47:11; 54:15) The Septuagint translates naphal with sumpipto (also in Is 3:5, 34:7, 64:10, in NT only in Lk 6:49) meaning to fall in, fall together in a heap, to collapse (secular use describes houses collapsing from downfall of rain and hail). Both of the Hebrew verbs for stumbled and fallen (and the corresponding Greek verbs, aniemi and sumpipto respectively) are in the perfect mood which pictures the fall as occurring at some specific point in time with the effects of that fall continuing to exist. Because their speech and their actions - The conjunction because explains why Jerusalem and Judah have stumbled. It has to do with their bold faced rebellion (Is 3:9-note) manifest in their godless words and deeds. To rebel against His glorious presence - This identifies their godless speech and actions as not just "lapses" but as their deliberate provocation and direct affront against God's glorious presence. Rebel (04784)(marah) is a verb which means to rebel or be contentious. Most uses are in the context of rebellion against God. An individual (Dt. 21:18, 20), a nation (Nu 20:24), and a city (Zeph 3:1) may be described as “being rebellious.” Marar describes Israel's rebellion as a nation in (Dt 9:23, 24; Ps 78:8; Je 5:23). Marah also clearly conveys the sense of to rebelliously disobey (Is 63:10, Dt 9:7, 1Ki 13:21). The Septuagint (LXX) translates marah in Is 3:8 with the verb apeitheo (see word study) which means to disobey, to refuse to comply, to refuse to believe (see use of apeitheo in Ac 14:2). This disobedience is always toward God, His ordinances, or His revelation. Zephaniah gives us a vivid picture of the rebellious spirit associated with marar… Woe to her who is rebellious (marar) and defiled (cp Je 5:1; 19:5; 23:13,14; 32:35), the tyrannical city (Ed: referring to Jerusalem)! She (Jerusalem) heeded no voice. She accepted no instruction. She did not trust in the LORD. She did not draw near to her God. (Zeph 3:1,2) Marah - 45v in the OT - Ex 23:21; Nu 20:10, 24; 27:14; Dt. 1:26, 43; 9:7, 23f; 21:18, 20; 31:27; Jos. 1:18; 1 Sam. 12:14f; 1 Ki. 13:21, 26; 2 Ki. 14:26; Neh. 9:26; Job 17:2; Ps. 5:10; 78:8, 17, 40, 56; 105:28; 106:7, 33, 43; 107:11; Isa. 1:20; 3:8; 50:5; 63:10; Jer. 4:17; 5:23; Lam. 1:18, 20; 3:42; Ezek. 5:6; 20:8, 13, 21; Hos. 13:16; Zeph. 3:1 The NAS renders marah as became disobedient(1), bitter(1), disobedient(1), disobeyed(2), provocation(1), rebel(6), rebelled(18), rebellious(12), rebels(2), very rebellious(1). His glorious majesty - Literally this reads “the eyes of His majesty” or "the eyes of His glory", His eyes which observe everything that profanes His holy Name and character. Have you ever had someone wantonly, rebelliously commit an act before you simply to provoke you to react? Then you have some sense of the brazen affrontery of Judah's sin against the glorious God. John describes the "eyes" of the Lord in his face to face encounter on the Isle of Patmos writing that… His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire (Re 1:14-note, cp Re 19:12-note) Tony