Verse-by-Verse Bible Commentary
Isaiah 3:10

Clarke's Commentary

Verse Isaiah 3:10. Say ye to the righteous — לצדיק letsaddik, the ל lamed is added here by one MS. and the Chaldee. The righteous is the person,

1. Who fears God.

2. Departs from evil.

3. Walks according to the testimony of God.

4. And expects and prepares for a glorious immortality.

"Pronounce ye." - The reading of this verse is very dubious. The Septuagint for אמרו imru read נאסר neasor, or both, אמרו נאסר imru neasor, and כי לא טוב לנו ki lo tob lanu. Δησωμεν τον δικαιον, ὁτι δυσχρηστος ἡμιν εστι. Perhaps, for אמרו imru, the true reading may be אשרו ashsheru, "bless you;" or אמרו אשרי imru ashrey, "say ye, blessed is." The Vulgate and an ancient MS. read in the singular number, יאכל yochel, comedat, "he shall eat."

"It shall be well with him:" - כי טוב ki tob, "that good." Say nothing to such but good. He is a good man, he does nothing but good, and has a good God to deal with, from whom he expects nothing but goodness. It shall be well with such in all circumstances of life.

1. In prosperity.

2. In adversity.

3. In sickness.

4. In health.

5. In death.

6. In judgment. And,

7. Through eternity.

In every case, occurrence, and circumstance, he shall eat the fruit of his doings - he shall derive benefit from being a righteous man, and walking in a righteous way.

Bridgeway Bible Commentary

Ungodly society (3:1-4:1)

Isaiah now gives a picture of the end of a society characterized by human self-sufficiency and self-centredness. The government collapses, resulting in a shortage of basic necessities such as food and water. Judah had previously depended for leadership on a variety of people, good and bad - statesmen, soldiers, judges, prophets, magicians - but now no one can be found to lead the country (3:1-3). Power falls into the hands of immature youths, and lawlessness results. People show no respect for former social values, but seize every opportunity to advance themselves and exploit their fellows (4-5).
In a time when food and clothing are so scarce, anyone who appears a little better off than others will be invited to take over the leadership in an effort to restore order in the chaotic city. But he will quickly make excuses and refuse the invitation, for no one will want to be leader in such a troubled time (6-7).
The people arrogantly declare themselves to be independent of God. They boast of their new-found moral freedom and are proud of their immoral acts (8-9). All the wrongdoers will suffer a fitting punishment, but the righteous will escape (10-11). The nation is almost without leadership, because the former leaders have either fled or been overthrown. Their corruption is the reason for the present crisis. They used their positions entirely for their own benefit, and now the nation has come to ruin (12-15).
These leaders oppressed and robbed the poor so that their wives could dress themselves lavishly. But women who once enjoyed the luxury of the upper classes now suffer humiliation (16-17). Their extravagance is replaced by poverty, their vanity by shame (18-24). They once tried to tempt men with their artificial beauty, but now they will find themselves begging men to marry them, so that they will not be left childless. So many men will be killed in battle that there will not be enough husbands for all the women (25-4:1).

Coffman's Commentaries on the Bible

“Say ye of the righteous, that it shall be well with him; for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him; for what his hands have done shall be done unto him. As for my people, children are their oppressors, and women rule over them. O my people, they that lead thee cause thee to err, and destroy the way of thy paths.”

We agree with many commentators who see in these verses the principle of future rewards and punishments. Good deeds tend to ripen into happiness; and evil deeds into misery and wretchedness. Of course, this is to be accomplished in a spiritual sense, and not mechanically.

Isaiah 3:12 is not a derogatory put down of women but uses the inability, ignorance, and helplessness of that generation of women as a fitting metaphor for the characteristics of the rulers that were mining Israel and Judah. The same principle refers to the use of children as a metaphor.

Barnes' Notes on the Whole Bible

Say ye to the righteous - The meaning of this verse and the following is sufficiently plain, though expositors have given some variety of interpretation. They declare a great principle of the divine administration similar to what is stated in Isaiah 1:19-20. Lowth reads it, ‘Pronounce ye a blessing on the just; verily good (shall be to him).’

That it shall be well ... - The word rendered ‘well,’ means ‘good.’ The sense evidently is, that in the divine administration it shall be well to be righteous. The Septuagint has rendered this in a remarkable manner, connecting it with the previous verse: ‘Wo unto their soul, for they take evil counsel among themselves, saying, ‘Let us bind the righteous, for he is troublesome unto us:’ therefore, they shall eat the fruit of their doings.’

They shall eat ... - That is, they shall receive the appropriate “reward” of their works, and that reward shall be happiness. As a farmer who sows his field and cultivates his farm, eats the fruit of his labor, so shall it be with the righteous. A similar expression is found in Proverbs 1:31 :

Therefore shall they eat of the fruit of their own way,

And be filled with their own devices.

Also Jeremiah 6:19 : ‘I will bring evil upon this people, even the fruit of their thought;’ compare Galatians 6:8.

Calvin's Commentary on the Bible

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, (Psalms 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.

Smith's Bible Commentary

Chapter 3

For, behold, 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, the mighty men, and the man of war, the judge, and the prophet, and the prudent, and the ancient, the captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator. And I will give children to be their princes, and the babes shall rule over them ( Isaiah 3:1-4 ).

And so God is speaking now, it would seem, of more of a near, local kind of a situation rather than the long-term that He had spoken of in chapter 2.

And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the ancient, and the base against the honorable. When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler and let this ruin be under thy hand: In that day shall he swear, saying, I will not be a healer; for in my house is nether bread nor clothing: make me not a ruler over the people. 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. The show of their countenance doth witness against them; and they declare their sin as Sodom, and hide it not ( Isaiah 3:5-9 ).

They have the same kind of open, flagrant demonstration of their sin as did Sodom. They don't seek to hide it, but they become very brazen in their desire for recognition.

Woe to their soul! for they have rewarded evil unto themselves. Say to the righteous ( Isaiah 3:9-10 ),

This is to comfort the righteous with all the devastation that is to come.

Say to the righteous that it shall be well with him ( Isaiah 3:10 ):

It is going to be well with you. When God shakes the earth, it is going to be well with you.

for they shall eat the fruit of their own labors. But woe unto the wicked! it will be ill with him: for the reward of his hands will be given him. As for my people, children are their oppressors, women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths ( Isaiah 3:10-12 ).

God is talking about the corrupted government at that time. Sounds sort of familiar.

The LORD stands up to plead, and stands to judge the people. The 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. What mean ye that you beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts. Moreover the LORD saith, Because the daughters of Zion are haughty and they walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: Therefore 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. In 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, the chains, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and all of the mantles, and the wimples, and the crisping pins, the glasses, the fine linen, the hoods, the veils. And it shall come to pass, that instead of sweet smell there shall be a stink; and instead of a girdle a tear; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn; and she being desolate shall sit upon the ground ( Isaiah 3:13-26 ).

And here God is describing the judgment that is to come upon Judah and Jerusalem for their iniquity. Speaking of the proudness and of the material aspects of their lifestyles. How things are going to be changed because they didn't take God into consideration in their lives. How Judah and Jerusalem were destroyed and ravaged by Babylon. "

Dr. Constable's Expository Notes

The dearth of leadership 3:1-15

The emphasis in this pericope is on the lack of qualified leaders and the consequent collapse of society that would result because God’s people put their trust in people rather than in Him. The name "the Lord [sovereign] God of Hosts [the Almighty]" forms an inclusio around this section (Isaiah 3:1; Isaiah 3:15).

"To make great men the source of a nation’s greatness is always to end up with a dearth of great men. Unless the greatness comes from within the community itself, a condition which is ultimately the result of trust in God, no great leaders will rise from it. Instead, the leaders will merely reflect the spiritual poverty of the community." [Note: Oswalt, p. 131.]

Dr. Constable's Expository Notes

The faithful minority, however, would not simply get lost in the judgment of the unfaithful majority, but the Lord would remember them and send them good. Sin does bring its own wages (Romans 6:23). Here the long-term blessing of the righteous contrasts with the short-term blasting of the unrighteous. There were these two groups among God’s chosen people then as there are now. The faithful frequently suffer along with the unfaithful, but their ultimate ends are very different (cf. Revelation 2:10-11).

Gill's Exposition of the Whole Bible

Say ye to the righteous, that [it shall be] well [with him],.... The Lord always has some righteous ones, in the worst of times, whom he can and does distinguish, single out, and take care of; and it is his will that they should be comforted by his prophets and ministers, who seem to be the persons to whom these words are directed, lest they should be distressed with what is said unto, and what they see is coming upon, the world, or upon a nation in general: and it will be, and is well with such, when calamities are on a nation, in a time of famine, war, or pestilence, under any affliction whatever at death, and at judgment, and to all eternity; the Lord has the highest regard for them; Christ's righteousness, by which they are denominated righteous, secures them from wrath, and entitles them to glory; they are blessed now, and will be happy hereafter. So the Targum,

"say ye to the righteous, ye are blessed,''

pronounce them such as they are: some render it, "say to the righteous, that he do good" i; exhort him, excite and encourage him, to it; such who have believed in Christ for righteousness ought to be careful to maintain good works: others, "say to the righteous", own him, speak well of him, "for it is good"; or say to him, "that he is good" k, a happy man. The Septuagint and Arabic versions, very foreign from the text, and sense of it, render the words, "saying, let us bind the just man, for he is unprofitable to us"; as if they were the words of the wicked Jews, respecting Christ, the just One, so called sarcastically by them: and the reason of the righteous man's happiness follows:

for they shall eat the fruit of their doings: both of what Christ has done for them, as their Head and representative, by whose righteousness they are justified; and of what they have done themselves, under the influence of his Spirit and grace; which being done from a principle of grace, are rewarded with a reward of grace, and not of debt; such enjoy a peace of conscience now, which is the work and effect of righteousness, and shall receive the reward of the inheritance, which is not of the law, but by promise, and of faith, and so by grace.

i כי טוב "quod bene agat", Vatablus. k "Dicite justum, quod bonus beatusque est", Cocceius.

Henry's Complete Commentary on the Bible

      9 The show 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.   10 Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.   11 Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.   12 As 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.   13 The LORD standeth up to plead, and standeth to judge the people.   14 The 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.   15 What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

      Here God proceeds in his controversy with his people. Observe,

      I. The ground of his controversy. It was for sin that God contended with them; if they vex themselves, let them look a little further and they will see that they must thank themselves: Woe unto their souls! For they have rewarded evil unto themselves. Alas for their souls! (so it may be read, in a way of lamentation), for they have procured evil to themselves,Isaiah 3:9; Isaiah 3:9. Note, The condition of sinners is woeful and very deplorable. Note, also, It is the soul that is damaged and endangered by sin. Sinners may prosper in their outward estates, and yet at the same time there may be a woe to their souls. Note, further, Whatever evils befals sinners it is of their own procuring, Jeremiah 2:19. That which is here charged upon then is, 1. That the shame which should have restrained them from their sins was quite thrown off and they had grown impudent, Isaiah 3:9; Isaiah 3:9. This hardens men against repentance, and ripens them for ruin, as much as anything: The show of their countenance doth witness against them that their minds are vain, and lewd, and malicious; their eyes declare plainly that they cannot cease from sin,2 Peter 2:14. One may look them in the face and guess at the desperate wickedness that there is in their hearts: They declare their sin as Sodom, so impetuous, so imperious, are their lusts, and so impatient of the least check, and so perfectly are all the remaining sparks of virtue extinguished in them. The Sodomites declared their sin, not only by the exceeding greatness of it (Genesis 13:13), so that it cried to heaven (Genesis 18:20), but by their shameless owning of that which was most shameful (Genesis 19:5); and thus Judah and Jerusalem did: they were so far from hiding it that they gloried in it, in the bold attempts they made upon virtue, and the victory they gained over their own convictions. They had a whore's forehead (Jeremiah 3:3) and could not blush, Jeremiah 6:15. Note, Those that have grown impudent in sin are ripe for ruin. Those that are past shame (we say) are past grace, and then past hope. 2. That their guides, who should direct them in the right way, put them out of the way (Isaiah 3:12; Isaiah 3:12): "Those who lead thee (the princes, priests, and prophets) mislead thee; they cause thee to err." Either they preached to them that which was false and corrupt, or, if they preached that which was true and good, they contradicted it by their practices, and the people would soon follow a bad example than a good exhortation. Thus they destroyed the ways of their paths, pulling down with one hand what they built up with the other. Que te beatificant--Those that call thee blessed cause thee to err; so some read it. Their priests applauded them, as if nothing were amiss among them, cried Peace, peace, to them, as if they were in no danger; and thus they caused them to go on in their errors. 3. That their judges, who should have patronized and protected the oppressed, were themselves the greatest oppressors, Isaiah 3:14; Isaiah 3:15. The elders of the people, and the princes, who had learning and could not but know better things, who had great estates and were not under the temptation of necessity to encroach upon those about them, and who were men of honour and should have scorned to do a base thing, yet they have eaten up the vineyard. God's vineyard, which they were appointed to be the dressers and keepers of, they burnt (so the word signifies); they did as ill by it as its worst enemies could do, Psalms 80:16. Or the vineyards of the poor they wrested out of their possession, as Jezebel did Naboth's, or devoured the fruits of them, fed their lusts with that which should have been the necessary food of indigent families; the spoil of the poor was hoarded up in their houses; when God came to search for stolen goods there he found it, and it was a witness against them. It was to be had, and they might have made restitution, but would not. God reasons with these great men (Isaiah 3:15; Isaiah 3:15): "What mean you, that you beat my people into pieces? What cause have you for it? What good does it do you?" Or, "What hurt have they done you? Do you think you had power given you for such a purpose as this?" Note, There is nothing more unaccountable, and yet nothing which must more certainly be accounted for, than the injuries and abuses that are done to God's people by their persecutors and oppressors. "You grind the faces of the poor; you put them to as much pain and terror as if they were ground in a mill, and as certainly reduce them to dust by one act of oppression after another." Or, "Their faces are bruised and crushed with the blows you have given them; you have not only ruined their estates, but have given them personal abuses." Our Lord Jesus was smitten on the face,Matthew 26:67.

      II. The management of this controversy. 1. God himself is the prosecutor (Isaiah 3:13; Isaiah 3:13): The Lord stands up to plead, or he sets himself to debate the matter, and he stands to judge the people, to judge for those that were oppressed and abused; and he will enter into judgment with the princes,Isaiah 3:14; Isaiah 3:14. Note, The greatest of men cannot exempt or secure themselves from the scrutiny and sentence of God's judgment, nor demur to the jurisdiction of the court of heaven. 2. The indictment is proved by the notorious evidence of the fact: "Look upon the oppressors, and the show of their countenance witnesses against them (Isaiah 3:9; Isaiah 3:9); look upon the oppressed, and you see how their faces are battered and abused," Isaiah 3:15; Isaiah 3:15. 3. The controversy is already begun in the change of the ministry. To punish those that had abused their power to bad purposes God sets those over them that had not sense to use their power to any good purposes: Children are their oppressors, and women rule over them (Isaiah 3:12; Isaiah 3:12), men that have as weak judgments and strong passions as women and children: this was their sin, that their rulers were such, and it became a judgment upon them.

      III. The distinction that shall be made between particular persons, in the prosecution of this controversy (Isaiah 3:10; Isaiah 3:11): Say to the righteous, It shall be well with thee. Woe to the wicked; it shall be ill with him. He had said (Isaiah 3:9; Isaiah 3:9), they have rewarded evil to themselves, in proof of which he here shows that God will render to every man according to his works. Had they been righteous, it would have been well with them; but, if it be ill with them, it is because they are wicked and will be so. Thus God stated the matter to Cain, to convince him that he had no reason to be angry, Genesis 4:7. Or it may be taken thus: God is threatening national judgments, which will ruin the public interests. Now, 1. Some good people might fear that they should be involved in that ruin, and therefore God bids the prophets comfort them against those fears: "Whatever becomes of the unrighteous nation, let the righteous man know that he shall not be lost in the crowd of sinners; the Judge of all the earth will not slay the righteous with the wicked (Genesis 18:25); no, assure him, in God's name, that it shall be well with him. The property of the trouble shall be altered to him, and he shall be hidden in the day of the Lord's anger. He shall have divine supports and comforts, which shall abound as afflictions abound, and so it shall be well with him." When the whole stay of bread is taken away, yet in the day of famine the righteous shall be satisfied; they shall eat the fruit of their doings--they shall have the testimony of their consciences for them that they kept themselves pure from the common iniquity, and therefore the common calamity is not the same thing to them that it is to others; they brought no fuel to the flame, and therefore are not themselves fuel for it. 2. Some wicked people might hope that they should escape that ruin, and therefore God bids the prophets shake their vain hopes: "Woe to the wicked; it shall be ill with him,Isaiah 3:11; Isaiah 3:11. To him the judgments shall have sting, and there shall be wormwood and gall in the affliction and misery." There is a woe to wicked people, and, though they may think to shelter themselves from public judgments, yet it shall be ill with them; it will grow worse and worse with them if they repent not, and the worst of all will be at last; for the reward of their hands shall be given them, in the day when every man shall receive according to the things done in the body.