อิสยาห์ 3:4 วิจารณ์

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.

And I will give children to be their princes,.... Either in age, or in understanding, who are really so, or act like such; and in either sense, when this is the case, it is an unhappiness to a nation, Ecc 10:16, and babes shall rule over them; which is the same as before. The Targum is, "the weak shall rule over them;'' such who are weak in their intellectuals, or are of mean pusillanimous spirits, "effeminate", as the Vulgate Latin version renders it; and so as "children" are opposed to the "ancient", that should be taken away, these are opposed to "men of might" and courage, who would now be wanting: or "men of illusions", as in the margin; such as were subtle as foxes, and should deceive them, and impose upon them, and were audacious and impudent, and would mock at them, and despise them. So Jarchi and Abarbinel; and according to this sense of the word the Septuagint, Syriac, and Arabic versions, render it, "mockers shall rule over them".

(Verse 4.) And I will give their children as princes. If this is said in the person of the Prophet: Behold, for the Lord God of hosts will take away from Jerusalem and from Judah the strong and the mighty: all the strength of bread, and all the strength of water, and the rest: how does the same prophet now speak: I will give their children as princes, and the effeminate shall rule over them? Therefore, according to the prophetic custom, while the Prophet is speaking, suddenly God speaks through the Prophet in his own person, and says: I will give their children as princes: for by taking away those things which I had given before, and by taking away as it were good things in my anger, now on the contrary I will give evil things. He was a soldier, both admirable and wise, a skilled architect and a discerning listener, etc. For these reasons, I will give birth to princes. Those who have lost a priest, whom the previous sermon revealed, just like Abraham who was first called a priest, rightly receive young princes (Genesis VII). Concerning these, we also read in Ecclesiastes: Woe to you, city, whose king is young, and whose princes eat in the morning. Blessed is the land whose king is the son of ingenuous ones (Eccles. X, 16). Such was the young king Rehoboam, son of Solomon, who followed the advice of the young men (3 Kings XII). Not because he was young in age, but in wisdom. Otherwise, it is said that he received a kingdom of forty years or more. On the other hand, Solomon was twelve years old when he assumed power, and because he had wisdom, he was called young. For there was in him a breadth of heart, and a vastness of wisdom as great as the sand on the shores of the sea. Hence the Apostle writes to Timothy, Let no one despise your youth (I Tim. IV, 12). For whoever is young in age, is old in maturity. And Daniel, according to Theodotion, before he became a judge, was called a boy (Dan. XIII). But after God stirred his spirit and he judged the elders, he received the dignity of the presbytery. Jeremiah, who had said to the Lord, 'You are my master, O Lord,' the Lord replied, 'Do not say, "I am only a youth"; for to all whom I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them, for I am with you to deliver you, says the Lord.' (Jeremiah 1:6-8) For this reason, I believe that young widows should marry, bear children, and manage their households, so as to give the opponent no occasion for slander. (1 Timothy 5) And when they have become self-indulgent in Christ, they want to marry, thus incurring condemnation, because they have set aside their first faith. And a widow is not supported by the Church's provisions unless she is sixty years old and has both the maturity of character and age. Someone may think that what the Apostle prohibits (1 Timothy 3), that a bishop should not be a neophyte, pertains to this, because he is a little one in faith, lest being lifted up with pride he fall into the judgment of the devil. But the judgment of the devil is nothing else but pride, because of which he fell from heavenly things. Hence the Savior speaks, 'I saw Satan, like lightning falling from heaven' (Luke 10:18). And they will be ruled by effeminate men. Concerning this, it is written in Hebrew, 'Thalulim' (which the Septuagint and Theodotion interpret as mockers), Aquila translates as those who change and practice sexual immorality. Such as we read in the Book of Judges about the Levite's concubine in Gibeah (Judges 19). Let us consider the Patriarchs of the Jews, and we will see that the prophecy is fulfilled with young men or boys who are effeminate and indulge in luxuries. We can call them deceivers and teachers of the people of Israel, who devour the people of God like bread, and interpret the holy Scriptures perversely, and they mock the foolishness of the disciples.

104. And I will give children. Here he shows the subversion of the government as to unworthy men being placed over them. And this is divided into two parts: in the first is placed the authority of unworthy men; in the second, the consequent disturbance of the people, where it says, and the people shall fall one upon another (Isa 3:5). Now, they are unworthy as to lack of wisdom and of age, and thus he says I will give children to be their princes; and as to lack of virtue, and thus he says: and the effeminate shall rule over them, that is, the lustful and the weak: I will give you kings in my wrath (Hos 13:11).

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.

I will give children to be their princes "I will make boys their princes" - This also was fully accomplished in the succession of weak and wicked princes, from the death of Josiah to the destruction of the city and temple, and the taking of Zedekiah, the last of them, by Nebuchadnezzar. Babes shall rule over them - Dymennysche men schul lordschopen to hem. - Old MS. Bible.

(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).

children--in ability for governing; antithesis to the "ancient" (see Isa 3:12; Ecc 10:16). babes--in warlike might; antithesis to "the mighty" and "man of war."

"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.

Thus robbed of its support, and torn out of its proper groove, the kingdom of Judah would fall a prey to the most shameless despotism: "And I give them boys for princes, and caprices shall rule over them." The revived "Solomonian" glory is followed, as before, by the times of Rehoboam. The king is not expressly named. This was intentional. He had sunk into the mere shadow of a king: it was not he who ruled, but the aristocratic party that surrounded him, who led him about in leading strings as unum inter pares. Now, if it is a misfortune in most cases for a king to be a child (na'ar, Ecc 10:16), the misfortune is twice as great when the princes or magnates who surround and advise him are youngsters (ne'ârim, i.e., young lords) in a bad sense. It produces a government of tâlulim. None of the nouns in this form have a personal signification. According to the primary meaning of the verbal stem, the word might signify childishnesses, equivalent to little children (the abstract for the concrete, like τἀπαιδικά amasius), as Ewald supposes; or puppets, fantocci, poltroons, or men without heart or brain, as Luzzatto maintains. But the latter has no support in the general usage of the language, and the verb yimshelu (shall rule) does not necessarily require a personal subject (cf., Psa 19:14; Psa 103:19). The word tâlulim is formed from the reflective verb hithallel, which means to meddle, to gratify one's self, to indulge one's caprice. Accordingly tâlulim itself might be rendered vexationes (Isa 66:4). Jerome, who translates the word effeminati, appears to have thought of התעלּל in an erotic sense. The Sept. rendering, ἐμπαῖκται is better, though ἐμπαίγματα would be more exact. When used, as the word is here, along with ne'arim, it signifies outbursts of youthful caprice, which do injury to others, whether in joke or earnest. Neither law nor justice would rule, but the very opposite of justice: a course of conduct which would make subjects, like slaves, the helpless victims at one time of their lust (Jdg 19:25), and at another of their cruelty. They would be governed by lawless and bloodstained caprice, of the most despotic character and varied forms. And the people would resemble their rulers: their passions would be let loose, and all restraints of modesty and decorum be snapt asunder.