Isaiah 3:7 Komentář

The prophet, in this chapter, goes on to foretel the desolations that were coming upon Judah and Jerusalem for their sins, both that by the Babylonians and that which completed their ruin by the Romans, with some of the grounds of God's controversy with them. God threatens, I. To deprive them of all the supports both of their life and of their government (Isa 3:1-3). II. To leave them to fall into confusion and disorder (Isa 3:4, Isa 3:5, Isa 3:12). III. To deny them the blessing of magistracy (Isa 3:6-8). IV. To strip the daughters of Zion of their ornaments (Isa 3:17-24). V. To lay all waste by the sword of war (Isa 3:25, Isa 3:26). The sins that provoked God to deal thus with them were, 1. Their defiance of God (Isa 3:8). 2. Their impudence (Isa 3:9). 3. The abuse of power to oppression and tyranny (Isa 3:12-15). 4. The pride of the daughters of Zion (Isa 3:16). In the midst of the chapter the prophet is directed how to address particular persons. (1.) To assure good people that it should be well with them, notwithstanding those general calamities (Isa 3:10). (2.) To assure wicked people that, however God might, in judgment, remember mercy, yet it should go ill with them (Isa 3:11). O that the nations of the earth, at this day, would hearken to rebukes and warnings which this chapter gives!

INTRODUCTION TO ISAIAH 3 In this chapter the Jews are threatened with various calamities, on account of their sins, which would issue in their entire ruin and destruction. They are threatened with a famine, Isa 3:1 with a removal of useful men in church and state, and in common life, Isa 3:2 with ignorant and effeminate governors; the consequences of which would be oppression and insolence, Isa 3:4 yea, that such would be their state and condition, that men, though naturally ambitious of honour, would refuse to have the government of them, Isa 3:6 the reasons of these calamities, and of this ruin and fall of them, are their evil words and actions against the Lord, which were highly provoking to him; and their impudence in sinning like Sodom, which was to their own harm, Isa 3:8 yet, in the midst of all this, it is the will of God that the righteous should be told it shall be well with them, with the reason of it; when it shall be ill with the wicked, as a just recompence of reward, Isa 3:10 the errors and mistakes of the people are attributed to their childish and effeminate governors, Isa 3:12 wherefore the Lord determines to plead their cause, and contend with their elders and rulers, because they had spoiled and devoured the poor, Isa 3:13 and particularly the women are threatened, for their pride and luxury, to have their ornaments taken from them, which are particularly mentioned, Isa 3:16 and the chapter is concluded with a prophecy, that their mighty men should perish by the sword in war, and the city should be desolate, Isa 3:25.

In that day shall he swear,.... Or "lift up", that is, his hand (e), which was a gesture used in swearing, and therefore is so rendered; the meaning is, that he shall at once immediately give an answer, and for the solemn confirmation of it shall say an oath with it, saying, I will not be a healer, or "a binder"; that is, of wounds, of political wounds, made in the nation, and which were incurable. See Isa 1:6 for the meaning is, that he neither was fit to be, nor could he be, a healer of the distempered state of the nation, it was so desperately bad. The Targum is, "I am not fit to be a head or governor;'' and so Kimchi explains it of a governor, who, he says, is so called, because he binds and imprisons those that transgress his commands; and to this sense Jarchi and Abarbinel: for in my house is neither bread nor clothing; not a sufficiency of either to support such grandeur and dignity; not enough to keep a proper table, and a suitable equipage: make me not a ruler of the people; this shows that the state of the nation must be very bad indeed, that men, who are naturally ambitious of power and honour, should refuse government when offered to them. (e) "attollet manum", Piscator.

(Verse 7) And he shall answer in that day, saying, I am not a physician, and in my house there is no bread nor clothing; do not make me the ruler of the people. For physician, Symmachus and the Septuagint translated principem as Theodotio, ἐπιδεσμεύοντα, who binds wounds and provides for health. He shall answer, in Hebrew it is not found, but it is added from the Septuagint. In Hebrew, for it is joined with the things that are written above: In that day he shall say, I am not a physician, and so on. But he will say, who has been elected as leader. And just as the people who understand him, whom they consider wealthier than themselves, desire to have him as their ruler, so the one who is chosen, considering his poverty and weakness, declares himself unworthy of the bestowed honor, and unable to remedy the flaws, that is, to care for the sick, to provide food for the hungry, to clothe the naked, when he himself can barely sustain himself. Therefore, let us not immediately acquiesce to the judgement of the multitude, but let us know our own measure when elected to leadership, and let us humble ourselves under the powerful hand of God: because God resists the proud, but gives grace to the humble (1 Peter 5). Those who have no bread and clothing, when they themselves are hungry and naked, and have no spiritual food, nor have preserved the complete tunic of Christ, promise others both food and clothing, and boast of being physicians when they are full of wounds; nor do they observe that commandment of Moses: Provide another whom you may send: and that other commandment: Seek not to be a judge, lest perhaps you may not be able to take away iniquities (Eccl. VII, 6). Only Jesus heals all weaknesses and infirmities, of whom it is written: Who heals the broken of heart, and binds up their bruises (Ps. CXLVI. 3).

107. He shall answer. Here the refusal of the one elected is set out. And first, his reasonable excuse is shown; second, his renunciation of office is concluded where it says, make me not ruler of the people. In excuse, he brings forward three things, namely, his impotence to repel harmful things: I am no healer, namely, that I might heal your miseries: is there no balm in Galaad? Or is there no physician there? (Jer 8:22); to supply need: and in my house there is no bread, by which I might supply the need of your hunger: the little ones have asked for bread, and there was none to break it unto them (Lam 4:4); to foster or preserve what is necessary: nor clothing, by which heat is preserved: she shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments (Prov 31:21). 108. Make me not ruler of the people. Here his renunciation of office is concluded, where a threefold reason is placed, namely, the impediment of devout contemplation: can I leave my fatness, which both gods and men make use of? (Judg 9:9); of sweet affection: can I leave my sweetness? (Judg 9:11); and of spiritual exultation: can I forsake my wine, that cheers God and men, and be promoted among the other trees? (Judg 9:13).

The first five verses of this chapter allude to the subject of the last; and contain earnest exhortations to repentance, with gracious promises of pardon, notwithstanding every aggravation of guilt, Jer 3:1-5. At the sixth verse a new section of prophecy commences, opening with a complaint against Judah for having exceeded in guilt her sister Israel, already cast off for her idolatry, Jer 3:6-11. She is cast off, but not forever; for to this same Israel, whose place of captivity (Assyria) lay to the north of Judea, pardon is promised on her repentance, together with a restoration to the Church of God, along with her sister Judah, in the latter days, Jer 3:12-20. The prophet foretells the sorrow and repentance of the children of Israel under the Gospel dispensation, Jer 3:21. God renews his gracious promises, Jer 3:22; and they again confess their sins. In this confession their not deigning to name the idol Baal, the source of their calamities, but calling him in the abstract shame, or a thing of shame, is a nice touch of the perusal extremely beautiful and natural, Jer 3:22-25.

In that day shall he swear "Then shall he openly declare" - The Septuagint, Syriac, and Jerome, read וישא veyissa, adding the conjunction, which seems necessary in this place. I will not be a healer - I am noy a leche. - Old MS. Bible. Leech was the ancient English word for a physician. For in my house is neither bread nor clothing "For in my house is neither bread nor raiment" - "It is customary through all the East," says Sir J. Chardin, "to gather together an immense quantity of furniture and clothes; for their fashions never alter." Princes and great men are obliged to have a great stock of such things in readiness for presents upon all occasions. "The kings of Persia," says the same author, "have great wardrobes, where there are always many hundreds of habits ready, designed for presents, and sorted," Harmer, Observ., 2:11 and 88. A great quantity of provision for the table was equally necessary. The daily provision for Solomon's household, whose attendants were exceedingly numerous, was proportionately great, Kg1 4:22, Kg1 4:23. Even Nehemiah, in his strait circumstances, had a large supply daily for his table; at which he received a hundred and fifty of the Jews and rulers, besides those that came from among the neighboring heathen, Neh 5:17, Neh 5:18. This explains the meaning of the excuse made by him that is desired to undertake the government. He alleges that he has not wherewithal to support the dignity of the station, by such acts of liberality and hospitality as the law of custom required of persons of superior rank. See Harmer's Observations, 1:340, 2:88.

(Isa. 3:1-26) For--continuation of Isa 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 (Isa 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; Jer 38:9).

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 (Isa 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.

"For, behold, the Lord, Jehovah of hosts, takes away from Jerusalem and from Judah supporter and means of support, every support of bread and every support of water." The divine name given here, "The Lord, Jehovah of hosts," with which Isaiah everywhere introduces the judicial acts of God (cf., Isa 1:24; Isa 10:16, Isa 10:33; Isa 19:4), is a proof that the proclamation of judgment commences afresh here. Trusting in man was the crying sin, more especially of the times of Uzziah-Jotham. The glory of the kingdom at that time carried the wrath of Jehovah within it. The outbreak of that wrath commenced in the time of Ahaz; and even under Hezekiah it was merely suspended, not changed. Isaiah foretells this outbreak of wrath. He describes how Jehovah will lay the Jewish state in ruins, by taking away the main supports of its existence and growth. "Supporter and means of support" (mash'en and mash'enah) express, first of all, the general idea. The two nouns, which are only the masculine and feminine forms of one and the same word (compare Mic 2:4; Nah 2:11, and the examples from the Syriac and Arabic in Ewald, 172, c), serve to complete the generalization: fulcra omne genus (props of every kind, omnigena). They are both technical terms, denoting the prop which a person uses to support anything, whilst mish'an signifies that which yields support; so that the three correspond somewhat to the Latin fulcrum, fultura, fulcimen. Of the various means of support, bread and wine are mentioned first, not in a figurative sense, but as the two indispensable conditions and the lowest basis of human life. Life is supported by bread and water: it walks, as it were, upon the crutch of bread, so that "breaking the staff of bread" (Lev 26:26; Eze 4:16; Eze 5:16; Eze 14:13; Psa 105:16) is equivalent to physical destruction. The destruction of the Jewish state would accordingly be commenced by a removal on the part of Jehovah of all the support afforded by bread and water, i.e., all the stores of both. And this was literally fulfilled, for both in the Chaldean and Roman times Jerusalem perished in the midst of just such terrible famines as are threatened in the curses in Lev 26, and more especially in Deut 28; and in both cases the inhabitants were reduced to such extremities, that women devoured their own children (Lam 2:20; Josephus, Wars of Jews, vi. 3, 3, 4). It is very unjust, therefore, on the part of modern critics, such as Hitzig, Knobel, and Meier, to pronounce Isa 3:1 a gloss, and, in fact, a false one. Gesenius and Umbreit retracted this suspicion. The construction of the v. is just the same as that of Isa 25:6; and it is Isaiah's custom to explain his own figures, as we have already observed when comparing Isa 1:7. and Isa 1:23 with what preceded them. "Every support of bread and every support of water" are not to be regarded in this case as an explanation of the general idea introduced before, "supporters and means of support," but simply as the commencement of the detailed expansion of the idea. For the enumeration of the supports which Jehovah would take away is continued in the next two verses.