Exegetical and Hermeneutical Commentary of Isaiah 3:6
When a man shall take hold of his brother of the house of his father, [saying], Thou hast clothing, be thou our ruler, and [let] this ruin [be] under thy hand:
6, 7. Frantic but unsuccessful efforts will be made to induce some one to undertake the task of maintaining order, Isa 3:6 is the protasis, Isa 3:7 the apodosis. Render: When one man lays hold of another in his father’s house: “Thou hast a cloak, thou shalt he a ruler for us,” &c. It is the election of a local justice ( kadi ch. Isa 1:10), not of a king or dictator, which is described; “not an isolated, but a frequently observed circumstance” (Cheyne). The choice of the people falls on a landed proprietor who has been fortunate enough to retain his ancestral estate (his “father’s house”), and whose outer garment is a sufficient badge of respectability. On ruler see Isa 1:10.
Fuente: The Cambridge Bible for Schools and Colleges
When a man shall take hold … – In this verse, and the following verses, the prophet continues to describe the calamitous and ruined state that would come upon the Jews; when there would be such a want of wealth and people, that they would seize upon anyone that they thought able to defend them. The act of taking hold here denotes supplication and entreaty, as when one in danger or distress clings to that which is near, or which may be likely to aid him; compare Isa 4:1; 1Sa 15:27,
His brother – His kinsman, or one of the same tribe and family – claiming protection because they belonged to the same family.
Of the house of his father – Descended from the same paternal ancestors as himself. Probably this refers to one of an ancient and opulent family – a man who had kept himself from the civil broils and tumults of the nation, and who had retained his property safe in the midst of the surrounding desolation. In the previous verse, the prophet had said that one characteristic of the times would be a want of respect for the aged and the honorable. He here says that such would be the distress, that a man would be compelled to show respect to rank; he would look to the ancient and wealthy families for protection.
Thou hast clothing – In ancient times wealth consisted very much in changes of garments; and the expression, thou hast clothing, is the same as you are rich, you are able to assist us; see Exo 12:34; Exo 20:26; Gen 45:22; 2Ki 5:5.
And let this ruin … – This is an expression of entreaty. Give us assistance, or defense. We commit our ruined and dilapidated affairs to thee, and implore thy help. The Septuagint reads this, and let my food, that is, my support, be under thee – do thou furnish me food. There are some other unimportant variations in the ancient versions, but the sense is substantially given in our translation. It is expressive of great distress and anarchy – when there would be no ruler, and every man would seek one for himself. The whole deportment evinced here by the suppliant is one of submission, distress, and humility.
Fuente: Albert Barnes’ Notes on the Bible
Isa 3:6-7
A man shall take hold of his brother
Seeking to transfer rulership
Here we have the law of primogeniture.
By the law of the State it was right that the eldest son should take a certain definite and ruling position. But he was naked; he had not one rag with which to cover his nudity; and seeing one of his younger brethren with a coat on, with a garment on, he sprang upon him and said, By that coat I ask thee to take my place: thou hast at least so much, and I have nothing; come, be head of the family and be prince of the tribe. But the younger son scorned the proffered dignity. The moral base had gone, and therefore the mechanical dignity was of no account; the pedestal of righteousness had been struck away, and the statue of nominal dignity fell into the dust. (J. Parker, D. D.)
Let this ruin be under thy hand
Or, according to a various reading, making a very good sense, Take into thy hand our ruinous state. Endeavour, if possible, to retrieve our affairs, now in sad disorder, prognosticating our destruction as a people: deliver, if possible, from injustice and oppression, from foreign enemies and domestic troubles; and, in the prosecution of these great and important purposes, we will act as thy dutiful subjects. (R. Macculloch.)
Government going a-begging
Here–
1. It is taken for granted that there is no way of redressing all these grievances and bringing things into order again, but by good magistrates, that shall be invested with power by common consent, and shall exert that power for the good of the community. And it is probable this was in many places the true origin of government. Men found it necessary to unite in a subjection to one who was thought fit for such a trust, in order to the welfare and safety of them all, being aware that they must be either ruled or ruined.
2. The case is represented as very deplorable, and things come to a sad pass; for–
(1) Children being their princes, every man will think himself fit to prescribe who shall be a magistrate, and will be for preferring his own relations.
(2) Men will find themselves under a necessity even of forcing power into the hands of those that are thought to be fit for it. Nay, a man shall urge it upon his brother; whereas, commonly, men are not willing that their equals should be their superiors; witness the envy of Josephs brethren.
3. It will be looked upon as ground sufficient for the preferring a man to be a ruler, that he hath clothing better than his neighbours; a very poor qualification to recommend a man to a place of trust in the government. It was a sign the country was much impoverished, when it was a rare thing to find a man that had good clothes, or that could afford to buy himself an aldermans gown, or a judges robes; and that the people were very unthinking, when they had so much respect to a man in gay clothing with a gold ring (Jam 2:2-3), that for the sake thereof they would make him their ruler. It had been some sense to have said, Thou hast wisdom, integrity, experience, be thou our ruler; but it was a jest to say, Thou hast clothing, be thou our ruler. A poor, wise man, though in vile raiment, delivered a city (Ecc 9:15). (Matthew Henry.)
I will not be an healer
I do not want to be a surgeon–he does not like to be a binder, namely, of the broken arms and legs and ribs of the ruined State (Isa 30:26; Isa 1:6; Isa 61:1). (F. Delitzsch.)
A reason for refusing rulership
In my house is neither bread nor clothing. If he saith true, it was a sign mens estates were sadly ruined; if he do not speak truth, it was a sign mens consciences were sadly debauched, when, to avoid the expense of an office, they would load themselves with the guilt of perjury. (M. Henry.)
Clothing in the East
It was customary in Eastern countries, where fashions did not vary as among us, to collect immense quantities of clothes and provisions, not only for the persons own use, and that of his family, but for presents upon proper occasions. This appears plainly, from the sacred writings, to have been the practice among the Jews. This, as a celebrated writer observes, explains the meaning of the excuse made by him that is desired to undertake the government. He alleges he hath not wherewithal to support the dignity of that station by such acts of liberality and hospitality as the law and custom required of persons in high rank. (R. Macculloch.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Of the house of his father – “Of his father’s house”] For beith, the house, the ancient interpreters seem to have read mibbeith, from the house; , Septuagint; domesticum patris sui, Vulgate; which gives no good sense. But the Septuagint MS. I. D. II. for has . And, his brother, of his father’s house, is little better than a tautology. The case seems to require that the man should apply to a person of some sort of rank and eminence; one that was the head of his father’s house, (see Jos 12:14,) whether of the house of him who applies to him, or of any other; rosh beith abaiu, the chief, or head of his father’s house. I cannot help suspecting, therefore, that the word rosh, head, chief, has been lost out of the text.
Saying] Before simlah, garment, two MSS., one ancient, and the Babylonish Talmud have the word lemor, saying; and so the Septuagint, Vulgate, Syriac, and Chaldee. I place it with Houbigant, after simlah.
Thou hast clothing – “Take by the garment”] That is, shall entreat him in an humble and supplicating manner. “Ten men shall take hold of the skirt of him that is a Jew, saying, Let us go with you; for we have heard that God is with you,” Zec 8:23. And so in Isa 4:1, the same gesture is used to express earnest and humble entreaty. The behaviour of Saul towards Samuel was of the same kind, when he laid hold on the skirt of his raiment, 1Sa 15:27. The preceding and following verses show, that his whole deportment, in regard to the prophet, was full of submission and humility.
And let this ruin be under thy hand – “And let thy hand support”] Before tachath yadecha, a MS. adds tihyeh, “let it be; ” another MS. adds in the same place, takach beyadecha, which latter seems to be a various reading of the two preceding words, making a very good sense: “Take into thy hand our ruinous state.” Twenty-one MSS. of Kennicott’s, thirteen of De Rossi’s, one of my own, ancient, and three editions of the Babylonish Talmud have yadeycha, plural, “thy hands.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A man shall take hold of his brother of the house of his father; whereas envy ordinarily reigns in near relations, when one brother is advanced far above all the rest.
Thou hast clothing: we are utterly undone, and have neither food nor raiment; but thou hast something yet left to support the dignity which we offer to thee, and to enable thee to execute thine office.
Be thou our ruler: he showeth that misgovernment should cause the dissolution of the government, and that the former governors should be removed either by foreign force, or by domestic insurrection.
Let this ruin be under thine hand, to wit, to heal it, as it is explained in the next verse. Undertake the charge of this tottering state.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Such will be the want of menof wealth and ability, that they will “take hold of” (Isa4:1) the first man whom they meet, having any property, to makehim “ruler.”
brotherone having nobetter hereditary claim to be ruler than the “man”supplicating him.
Thou hast clothingwhichnone of us has. Changes of raiment are wealth in the East (2Ki5:5).
ruinLet our ruinedaffairs be committed to thee to retrieve.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When a man shall take hold of his brother of the house of his father,…. One of the same country, kindred, and family; for only one of their brethren, and not a stranger, might rule over them,
De 17:15 this taking hold of him may design not so much a literal taking hold of his person, his hand or garment, much less using any forcible measures with him; though indeed the Jews would have took Christ by force, who was one of their brethren, and would have made him a temporal king, which he refused, as this man did here spoken of, Joh 6:15 but rather an importunate desire and entreaty, urging him, as follows,
[saying], thou hast clothing, be thou our ruler; that is, he had good and rich clothing, fit for a ruler or civil magistrate to appear in, which everyone had not, and some scarce any in those troublesome times:
and [let] this ruin be under thy hand; that is, let thy care, concern, and business, be to raise up the almost ruined state of the city and nation; and let thy hand be under it, to support and maintain it. The Targum is,
“and this power shall be under thy hand;”
thou shalt have power and government over the nation, and the honour and greatness which belong unto it, and all shall be subject unto thee. The Septuagint renders it, “let my meat be under thee”, or “from thee”, as the Arabic version.
Fuente: John Gill’s Exposition of the Entire Bible
At length there would be no authorities left; even the desire to rule would die out: for despotism is sure to be followed by mob-rule, and mob-rule by anarchy in the most literal sense. The distress would become so great, that whoever had a coat (cloak), so as to be able to clothe himself at all decently, would be asked to undertake the government. “When a man shall take hold of his brother in his father’s house, Thou hast a coat, thou shalt be our ruler, and take this ruin under thy hand; he will cry out in that day, I do not want to be a surgeon; there is neither bread nor coat in my house: ye cannot make me the ruler of the people.” “his father’s house” – this is not an unmeaning trait in the picture of misery. The population would have become so thin and dispirited through hunger, that with a little energy it would be possible to decide within the narrow circle of a family who should be ruler, and to give effect to the decision. “In his father’s house:” Beth abiv is an acc. loci . The father’s house is the place where brother meets with brother; and one breaks out with the urgent petition contained in the words, which follow without the introductory “saying” (cf., Isa 14:8, Isa 14:16, and Isa 22:16; Isa 33:14). for with He otians , a form rarely met with (vid., Gen 27:37). , which would be written before the predicate, is jussive in meaning, though not in form. “This ruin:” m acshelah is used in Zep 1:3 for that which occasions a person’s fall; here it signifies what has been overthrown; and as C ashal itself, which means not only to stumble, strip, or slide, but also to fall in consequence of some force applied from without, is not used in connection with falling buildings, it must be introduced here with an allusion to the prosopopeia which follows in Isa 3:8. The man who was distinguished above all others, or at any rate above many others, by the fact that he could still dress himself decently (even if it were only in a blouse), should be made supreme ruler or dictator (cf., katzin , Jdg 11:6); and the state which lay so miserably in ruins should be under his hand, i.e., his direction, protection, and care (2Ki 8:20; Gen 41:35, cf., Isa 16:9, where the plural is used instead of the ordinary singular yad .) The apodosis to the protasis introduced with C hi as a particle of time ( when) commences in Isa 3:7. The answer given by the brother to the earnest petition is introduced with “he will raise (viz., his voice, Isa 24:14) in that day, saying.” It is given in this circumstantial manner because it is a solemn protest. He does not want to be a C hobesh , i.e., a binder, namely of the broken arms, and bones, and ribs of the ruined state (Isa 30:26; Isa 1:6; Isa 61:1). The expression ehyeh implies that he does not like it, because he is conscious of his inability. He has not confidence enough in himself, and the assumption that he has a coat is a false cone: he not only has no coat at home (we must remember that the conversation is supposed to take place in his father’s house), but he has not any bread; so that it is utterly impossible for a naked, starving man like him to do what is suggested (“in my house,” ubebethi with a Vav of causal connection: Ges. 155, 1, c).
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. When every man shall take hold of his brother As this verse is closely connected with the former, and proceeds without interruption as far as the phrase he shall swear, the particle כי ( ki) is evidently taken for an adverb of time. For Isaiah, intending to express the extreme wretchedness of the people, says that there will be no man who will undertake to govern them, though he were requested to do so. To such an extent unquestionably does ambition prevail among men, that many are always eager to contend for power, and endeavor to obtain it even at the hazard of their lives. In every age the whole world has been convulsed by the desire of obtaining kingly power; and there is not a villain so inconsiderable as not to contain men who willingly undertake to become rulers; and all this proves that man is an animal desirous of honor. Hence it follows that everything is in a deplorable condition, when that dignity is not only despised but obstinately rejected; for the mournful calamity has reached its lowest depth, when that which men naturally desire with the greatest ardor is universally disclaimed.
Isaiah mentions other circumstances of an aggravating nature, tending to show that the Jews will rather lay aside every feeling of humanity and compassion than undertake the office of rulers. If one shall refuse to rule foreign nations, it will not perhaps be thought so wonderful; but when the preservation of brethren is in question, it is excessively unkind to decline the honorable office. It is therefore a proof that matters are utterly desperate, when the office of ruler is disdainfully rejected by that man to whom his kinsmen appeal, by entreating his support and throwing themselves on his protection. Now, since princes are commonly selected on account of their wealth, or, at least, kingly power is not usually bestowed on any who have not a moderate share of riches, lest poverty should lay them open to contempt and reproach, or drive them to unworthy means of gain, he likewise adds this circumstance, that though they are able to bear the burden, still they will not accept of it; as if he had said, “Not only the common people, but also the nobles and the wealthy, decline the task of government.”
The phrase take hold is likewise emphatic, for it means to “lay hands” on a person; as if Isaiah had said that those who shall wish to obtain a prince will not employ flatteries and entreaties, but will proceed with disorder and violence to seize on some person, and endeavor to compel him to occupy the throne.
Let this ruin be under thy hand. This last circumstance is not less weighty. The meaning is, “At least if you have any compassion or humanity, do not fail to aid us in our extreme wretchedness.” For when a multitude of men, like a scattered flock, bewailing with tears their ruinous condition, implore the protection of a shepherd, he who will not stretch out a helping hand must have a heart as hard as iron. Some translate it as if, by a figure of speech, (hypallage,) one word had been put for another, Let thy hand be under this ruin; that is, for the sake of upholding it.
Fuente: Calvin’s Complete Commentary
(6, 7) When a man shall take hold of his brother . . .Disorder was followed by destitution. The elder brother, the impoverished owner of the ruined dwelling, the head of a family or village, turns in his rags to the younger, whose decent garments seem to indicate comparative wealth, and would fain transfer to him the responsibilities of the first-born, though he has but a ruined tenement to give him. And instead of accepting what most men would have coveted (Gen. 25:31-33), the younger brother rejects it. He has enough bread and clothing (same word as in Exo. 22:27) for himself, and no more. It is not for him to bind up the wounds of others, or to try to introduce law where all is lawlessness. The supreme selfishness of a sauve qui peut asserts itself in his answer. In Isa. 4:1 we have another feature of the same social state.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6, 7. Nobody desires state-position in anarchy like this.
Take hold of his brother In a supplicating way, and then only on a kinsman, or one of his tribe. Outside of ties of blood no one ventures.
Hast clothing A large wardrobe, which was a mark of oriental wealth.
Be thou our ruler A like example is that of Jephthah, but in times when anarchy was less desperate, and probably less general (Jdg 11:6) than that here represented.
In that day In that time of anarchy.
Shall he swear Literally, lift up the hand; this being the usual form of oath-taking.
Not be a healer Or, binder up; the chief proceeding in oriental surgery. The body politic has been too long and irrecoverably diseased.
In my house Powerful and wealthy though it has been, it is now impoverished; it has neither bread nor clothing. “It is customary for Eastern rulers to gather an immense quantity of clothes, for there fashions never alter.” Chardin.
“The kings of Persia have great wardrobes, many habits to spare and to give away, on occasion, as presents.” Lowth. The picture here is that of extreme poverty as the result of a long continued ruinous civil and moral condition.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 3:6-7. When a man, &c. In these verses the description of the confused state of the nation, mentioned in the fifth verse, is continued under an elegant figure, whereby the government, which otherwise is anxiously sought after, is refused by a person to whom it is offered. I have neither clothing nor bread, means, that he had not what was sufficient for sustaining the dignity and the expence of government. See chap. Isa 22:21. And the phrase, I will not be an healer, means, that it was not in his power to bind up and to cure the wounds and miseries of the nation. See chap. Isa 1:6. The sum of what the prophet means is, that the confusion and desperation of those times should be the greatest possible. He alludes to the beginning of the reign of Zedekiah, after the carrying away of Jehoiachin, or the time of the last siege of Jerusalem by the Chaldees, when, as we learn from the sacred history, nothing could be more deplorable than the state of things. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 3:6 When a man shall take hold of his brother of the house of his father, [saying], Thou hast clothing, be thou our ruler, and [let] this ruin [be] under thy hand:
Ver. 6. When a man shall take hold of his brother. ] This is a further mischief that government shall go a-begging, and scarce one be found that shall hold it worth having. The Venetians have magistrates called Proegadi, because at first men were prayed to take the office, and not many would accept of it; this was the case here. Men are naturally ambitious of ruledom – the bramble thinks it a goodly thing to reign over the trees – but they may soon have enough of it, and be forced to cry out, as he once did of his diadem, O rills pannus! O base rag, not worth taking up at a man’s feet!
Thou hast clothing.
“ Hunc homines decorant, quem vestimenta decorant. ”
Let this ruin be under thy hand.
a A figure of speech in which there is an interchange of two elements of a proposition, the natural relations of these being reversed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
clothing. Put by Figure of speech Synecdoche (of Species), for all necessaries.
be = become.
Fuente: Companion Bible Notes, Appendices and Graphics
a man: Isa 4:1, Jdg 11:6-8, Joh 6:15
Reciprocal: Num 4:33 – under the hand 1Sa 21:3 – under thine 1Ch 25:2 – under the hands Isa 34:12 – call Mic 6:14 – and thou Zec 8:23 – take
Fuente: The Treasury of Scripture Knowledge
Isa 3:6-8. A man shall take hold of his brother Of his relation, friend, or neighbour. To take hold of another implies entreating his assistance; see Isa 4:1; Zec 8:23; saying, Thou hast clothing We are utterly undone, and have neither food nor raiment; but thou hast something left to support the dignity, which we offer to thee; be thou our ruler
And we will be subject to thee. It is taken for granted that there would be no way of redressing all these grievances, and bringing things into order again, but by good magistrates, who should be invested with power by common consent, and exert that power for the good of the community; and let this ruin be under thy hand Namely, to heal it. In that day he shall swear To show that he was resolved. Hebrew, he shall lift up, namely, his hand, which was the usual gesture in swearing; I will not be a healer A repairer of the ruins of the state; for in my house is neither bread nor clothing I have not sufficient provisions, either of food or raiment, for my own family; much less, as you falsely suppose, for the discharge of so high a trust. For Jerusalem is ruined The case is desperate, and past relief: it will be to no purpose to attempt affording any; because their tongue and their doings are against the Lord They have broken the law of God in word and deed, and that in contempt of his authority and defiance of his justice. Their tongue was against the Lord, for they contradicted his prophets, and their doings were against him, for they acted as they spoke; to provoke the eyes of his glory Of his glorious majesty, whom they ought to reverence and adore; the all-seeing eyes of Him who is of purer eyes than to behold iniquity, unless with abhorrence.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:6 When a man shall {f} take hold of his brother of the house of his father, [saying], Thou hast clothing, be thou our ruler, and [let] this ruin [be] under thy hand:
(f) He shows that this plague will be so horrible that contrary to the common manner of men, who by nature are ambitious, no one will be found able or willing to be their governor.
Fuente: Geneva Bible Notes
Things would become so bad that the possession of a mere coat (an outer garment) would lead others to thrust its owner into leadership despite his protestations. Any type of superiority will seem like an indication that the possessor can provide desperately needed authority and power. Yet the chosen leader will refuse to take responsibility, even lying about his resources, because what he would rule is only a ruin and because he knows he lacks the qualifications to lead.
"Isaiah is in reality describing a breakdown in national character and seriousness; the spirit which treats national welfare, politics and leadership as a joke." [Note: Motyer, p. 60.]
People should not try to compel a person who is unqualified to run for office.
Note the stages in Israel’s degradation that Isa 3:1-7 trace. Good leaders disappear (Isa 3:1-3), and immature, capricious leaders (Isa 3:4) who begin to oppress the populace (Isa 3:5) take their place. Society becomes divided as age gaps open up and respect for the respectable breaks down (Isa 3:5). Unqualified people get pressed into leadership, and a spirit of despair dominates elections (Isa 3:6-7). Even though Israel and Judah were monarchies, the people did have the opportunity and responsibility for choosing some of their leaders.