Albert Barnes Commentary Isaiah 3

For - This is a continuation of the previous chapter. The same prophecy is continued, and the force of the prophet's argument will not be seen unless the chapters are read together; see the Analysis prefixed to Isaiah 2. At the close of the second chapter (Isaiah 2:22), the prophet had cautioned his countrymen against confiding in man. In this chapter, a reason is given why they should cease to do so—namely, that God would soon take away their kings and princes.

The Lord - האדון (hā'âdôn); see the note at Isaiah 1:24.

The Lord of hosts - See the note at Isaiah 1:9. The prophet calls the attention of the Jews particularly to the fact that this was about to be done by Yahweh “of hosts”—a title which he gives to God when he intends to indicate that what is to be done implies special strength, power, and majesty. As the work that was now to be done was the removal of the mighty men on whom the nation was depending, it is implied that it was a work of power which belonged especially to the God of armies—the Almighty.

Doth take away - Is about to remove. In the Hebrew, the word here is a “participle” and does not mark the precise time. It has reference here, however, to the future.

From Jerusalem ... - Note Isaiah 1:1.

The stay - In the Hebrew, the words translated “stay” and “staff” are the same, with the exception that the former is in the masculine, and the latter in the feminine gender. The meaning is that God would remove “all kinds of support,” or “everything” on which they relied. The reference is undoubtedly to the princes and mighty men on whose counsels and aid the nation was resting for defense; see Isaiah 3:2-3.

The whole stay of bread - We use a similar expression when we say that “bread is the staff of life.” The Hebrews often expressed the same idea, representing the “heart” in man as being “supported or upheld” by bread, Genesis 18:5 (margin); Judges 19:5 (margin); Leviticus 26:26; Psalms 105:16.

Stay of water - He would reduce them from their luxuries introduced by commerce (Isaiah 2) to absolute want. This often occurred in the sieges and wars of the nation; and in the famines that were the consequence of the wars. The reference here is probably to the invasion of the land by Nebuchadnezzar. The famine resulting from that invasion is described in Jeremiah 38:21; Jeremiah 38:9; Lamentations 4:4: “The tongue of the sucking child cleaveth to the roof of his mouth for thirst; the young children ask bread, and no man breaketh it unto them.”

The mighty man - The hero. The idea expressed is not simply that of personal strength and prowess, but the higher one of military eminence or heroism. “Prof. Alexander.” This was fully accomplished in the time of Nebuchadnezzar (2 Kings 24:14).

And the prudent - This word in the original, קסם (qosēm), properly means “a diviner” or “a soothsayer.” But it is sometimes used in a good sense; see Proverbs 16:10, margin. The Chaldee understands it as a man “who is consulted,” or whose opinion is asked, in times of perplexity or danger.

The word was originally applied to false prophets, diviners, and soothsayers, who claimed the power of looking into the future. It came, however, to also denote the man of sagacity, the statesman, the experienced counselor, who from the records of the past could judge of the future, and to whom, therefore, the nation could look in times of perplexity and danger. Vitringa supposes that it may refer here to the false prophets on whose advice the nation might be relying.

The ancient - The old man. Such men, especially among the Hebrews, were deemed particularly qualified to give advice. They had experience; they kept the traditions of their fathers; they had conversed with the wise of the preceding generation; and in a land where there were few books, and knowledge was to be gained mainly by conversation and experience, great respect was shown them. See Leviticus 19:32; 2 Chronicles 31:17; 1 Kings 12:6, 1 Kings 12:8.

The captain of fifty - This likely referred to an officer in the army. The idea is that the commanders of the various divisions of the army should be taken away.

The honourable man - Hebrew פנים נשׂוּא nes'û' pânı̂ym. “The man of elevated countenance.” That is, the man high in office. He was so called from the aspect of dignity which a man in office would assume. In the previous chapter, the phrase is used to denote rather the pride which attended such officers, than the dignity of the office itself.

And the counselor - Note, (Isaiah 1:26).

The cunning artificer - Hebrew, The man wise in mechanic arts: skilled in architecture, etc.

And the eloquent orator - לחשׁ נבון nebôn lâchash. Literally, skilled or learned in whispering, in conjuration, in persuasion. The word לחשׁ lachash properly denotes a whispering, sighing, or calling for help ((Isaiah 26:16), ‘they have poured out a prayer,’ לחשׁ lachash — a secret speech, a feeble sigh for aid). It is applied to the charm of serpents — the secret breathing or gentle noise by which the charm is supposed to be effected (Psalms 58:6; Jeremiah 8:17; Ecclesiastes 10:11). In (Isaiah 3:20) of this chapter it denotes a charm or amulet worn by females; see the note at that verse. It is also applied to magic, or conjuration — because this was usually done by gentle whispering, or incantation; see the note at (Isaiah 8:19). From this use of the word, it comes to denote one that influences another; one who persuades him in any way, as an orator does by argument and entreaty.

Ancient orators also probably sometimes used a species of recitative, or measured cadence, not unlike that employed by those who practiced incantations. Jerome says that it means here, ‘a man who is learned, and acquainted with the law, and the prophets.’ Chaldee, ‘The prudent in council.’ It may be used in a good sense here; but if so, it is probably the only place where the word is so used in the Old Testament. A prophecy similar to this occurs in (Hosea 3:4): ‘For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim.’

And I will give children - Not children regarding age so much as regarding talent for governing. I will commit the land to the government of weak and imbecile princes. This would naturally occur when the wise and great were removed. : Woe to thee, O land, when thy king is a child; .

And babes shall rule ... - That is, babes in experience and knowledge. This was fully accomplished in the succession of weak and wicked princes that succeeded Isaiah, until the time of Zedekiah, the last of them, when the temple was taken by Nebuchadnezzar. - “Lowth.”

And the people shall be oppressed - This describes the state of anarchy and confusion that would exist under the reign of children and babes (Isaiah 3:4), when all law would be powerless, all rights violated, and when the feeble would be oppressed and borne down by the strong. The word used here properly denotes that “unjust exactions or demands” would be made, or that the people would be “urged” to fulfill them.

Every one by another - In turn they will oppress and trouble one another. The Hebrew, ‘man by man; and man by his neighbor’ – a strong mode of expression – denotes that there would be a state of mutual strife and violation of rights (Compare to 1 Kings 20:20).

The child... - All ranks of society will be broken up. All respect due from one rank in life to another will be violated.

Shall behave himself proudly - The word used here instead means to “urge,” or “press on.” The child will “crowd on” the old man. This was particularly descriptive of a state of anarchy and disorder, because the Jews inculcated so much respect and deference for age (see the note at Isaiah 3:2).

The ancient - The old man.

And the base - The man of low rank in life. The word properly means the man who is despised, the vile, the ignoble (1 Samuel 18:23; Proverbs 7:9).

The honorable - All the forms of respect in life would be broken up; all the proper rules of deference between people would be violated. Neither dignity, age, nor honor would be respected.