Verse-by-Verse Bible Commentary
Isaiah 3:12

Clarke's Commentary

Verse Isaiah 3:12. Err - "Pervert"] בלעו billeu, "swallow." Among many unsatisfactory methods of accounting for the unusual meaning of this word in this place, I choose Jarchi's explication, as making the best sense. "Read billalu, 'confound.' Syriac." - Dr. Judd. "Read beholu, 'disturb or trouble.'" - Secker. So Septuagint.

This verse might be read, "The collectors of grapes shall be their oppressors; and usurers (noshim, instead of nashim, women) shall rule over them."

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

As for my people, children are their oppressors - This refers, doubtless, to their civil rulers. They who “ought” to have been their “protectors,” oppressed them by grievous taxes and burdens. But whether this means that the rulers of the people were “literally” minors, or that they were so in “disposition and character,” has been a question. The original word is in the singular number (מעולל m^e‛ôlēl), and means a “child,” or an infant. It may, however, be taken collectively as a noun of multitude, or as denoting more than one. To whom reference is made here cannot easily be determined, but possibly to “Ahaz,” who began to reign when he was twenty years old; 2 Kings 16:2. Or it may mean that the “character” of the princes and rulers was that of inexperienced children, unqualified for government.

Are their oppressors - literally, ‘are their exactors,’ or their “taxers” - the collectors of the revenue.

And women rule over them - This is not to be taken literally, but it means either that the rulers were under the influence of the “harem,” or the females of the court; or that they were effeminate and destitute of vigor and manliness in counsel. The Septuagint and the Chaldee render this verse substantially alike: ‘Thy exactors strip my people as they who gather the grapes strip the vineyard.’

They which lead thee - Hebrew “They who bless thee, or call thee blessed.” (See the margin.) This refers, doubtless, to the public teachers, and the false prophets, who “blessed” or flattered the people, and who promised them safety in their sins.

Cause thee to err - Lead you astray; or lead you into sin and danger.

And destroy - Hebrew “Swallow up.”

Calvin's Commentary on the Bible

12.The oppressors of any people are children ⁽⁶⁰⁾ 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.

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. ⁽⁶¹⁾ 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.

They who govern thee ⁽⁶²⁾ 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.

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. ⁽⁶³⁾ 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.

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

(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.

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

(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

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

Isaiah personally bemoaned the plight of the people who had already begun to experience the frustration of incompetent leaders and who would have to endure still more of the same. In his day, women did not have the educational advantages that men enjoyed, and so were less equipped to lead than men. Children, in spite of their lack of maturity, experience, perspective, and wisdom, were nonetheless needed to lead adults. Unqualified leaders were leading the people astray and giving them confusing directions concerning God’s will. God’s special gift to His people throughout history involved furnishing inspired leaders. Now He would withdraw them. [Note: Watts, p. 41.]

Gann's Commentary on the Bible

children … women. -- Children and women were considered ill-suited for governmental leadership, so they figuratively depicted the incompetent rulers.

Gill's Exposition of the Whole Bible

[As for] my people, children [are] their oppressors,.... Or rulers; for נוגש, in the Ethiopic language, signifies a king: or "exactors", as in Isaiah 60:17 princes are so called, because they exact tribute of their subjects, and sometimes in a tyrannical and oppressive manner, and so get the name of oppressors. The sense is the same with Isaiah 3:4. The words may be rendered, "as for my people, everyone of their governors, is a child" n; not in age, but in understanding:

and women rule over them, or "over him" o; either over the people of Israel, as Alexandra before Hyrcanus, and Helena queen of the Adiabenes; or over the child their governor, as women had great influence over their husbands, the governors of Judea, in those times, as Herodias, Bernice, and Drusilla; or it may be understood of men, weak, effeminate, and given to pleasure:

O my people, they which lead thee: as the former may design their political governors, this their ecclesiastic rulers, who were to direct and lead them in the paths of religion and truth. Some render the words, "who praise thee", as the Targum; "or bless you", or "call you blessed", as the Septuagint and Arabic versions, though guilty of the most flagitious crimes:

cause [thee] to err, or wander from the way of God's commandments,

and destroy the way of the paths, by turning them out of the right way; by enjoining them the traditions of the elders; by taking away the key of knowledge from them, and not suffering them to go into the kingdom of heaven, or attend the ministry of the Gospel and ordinances; as did the Scribes and Pharisees, who were blind leaders of the blind.

n נגשיו מעולל "exactorum ejus quisque parvulus est", Piscator. o בו "in eum", Junius Tremellius, Piscator "in illum", 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.