| Barnes' Notes on the 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 me‛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."
Clarke's Commentary on the BibleErr "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 בללו billalu, 'confound.' Syriac." - Dr. Judd. "Read בהלו 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."
Gill's Exposition of the Entire BibleAs for my people, children are their oppressors,.... Or rulers; for 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) "exactorum ejus quisque parvulus est", Piscator. (o) "in eum", Junius & Tremellius, Piscator; "in illum", Cocceius.
Keil and Delitzsch Biblical Commentary on the Old Testament"My people, its oppressors are boys, and women rule over it; my people, thy leaders are misleaders, who swallow up the way of thy paths." It is not probable that me‛olel signifies maltreaters or triflers, by the side of the parallel nâshim; moreover, the idea of despotic treatment is already contained in nogesaiv. We expect to find children where there are women. And this is one meaning of me‛olel. It does not mean a suckling, however, as Ewald supposes (160, a), more especially as it occurs in connection with yonek (Jeremiah 44:7; Lamentations 2:11), and therefore cannot have precisely the same meaning; but, like עולל and עולל (the former of which may be contracted from meolēl), it refers to the boy as playful and wanton (Lascivum, protervum). Bttcher renders it correctly, pueri, lusores, though meolēl is not in itself a collective form, as he supposes; but the singular is used collectively, or perhaps better still, the predicate is intended to apply to every individual included in the plural notion of the subject (compare Isaiah 16:8; Isaiah 20:4, and Ges. 146, 4): the oppressors of the people, every one without exception, were (even though advanced in years) mere boys or youths in their mode of thinking and acting, and made all subject to them the football of their capricious humour. Here again the person of the king is allowed to fall into the background. but the female rule, referred to afterwards, points us to the court. And this must really have been the case when Ahaz, a young rake, came to the throne at the age of twenty (according to the lxx twenty-five), possibly towards the close of the reign of Jotham. With the deepest anguish the prophet repeats the expression "my people," as he passes in his address to his people from the rulers to the preachers: for the meassherim or leaders are prophets (Micah 3:5); but what prophets! Instead of leading the people in a straight path, they lead them astray (Isaiah 9:15, cf., 2 Kings 21:9). This they did, as we may gather from the history of this crowd of prophets, either by acting in subservience to the ungodly interests of the court with dynastic or demagogical servility, or by flattering the worst desires of the people. Thus the way of the path of the people, i.e., the highway or road by whose ramifying paths the people were to reach the appointed goal, had been swallowed up by them, i.e., taken away from the sight and feet of the people, so that they could not find it and walk therein (cf., Isaiah 25:7-8, where the verb is used in another connection). What is swallowed up is invisible, has disappeared, without a grace being left behind. The same idea is applied in Job 39:27 to a galloping horse, which is said to swallow the road, inasmuch as it leaves piece after piece behind it in its rapid course. It is stated here with regard to the prophets, that they swallow up the road appointed by Jehovah, as the one in which His people were to walk, just as a criminal swallows a piece of paper which bears witness against him, and so hides it in his own stomach. Thus the way of salvation pointed out by the law was no longer to be either heard of or seen. The prophets, who ought to have preached it, said mum, mum, and kept it swallowed. It had completely perished, as it were, in the erroneous preaching of the false prophets.
Geneva Study BibleAs for my people, {k} children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err, and destroy the way of thy paths. (k) Because the wicked people were more addicted to their princes than to the commandments of God, he shows that he would give them such princes, by whom they would have no help, but that they would be manifest tokens of his wrath, because they would be fools and effeminate.
Wesley's Notes 3:12 Women - Weak and effeminate rulers. They - Thy rulers civil and ecclesiastical.
King James Translators' Noteslead...: or, call thee blessed destroy: Heb. swallow up
Jamieson-Fausset-Brown Bible Commentary12. (See Isa 3:4). oppressors-literally, "exactors," that is, exacting princes (Isa 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court. lead-Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause. way of thy paths-(Jer 6:16). The right way set forth in the law. "Destroy"-Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.
Matthew Henry's Concise Commentary3:10-15 The rule was certain; however there might be national prosperity or trouble, it would be well with the righteous and ill with the wicked. Blessed be God, there is abundant encouragement to the righteous to trust in him, and for sinners to repent and return to him. It was time for the Lord to show his might. He will call men to a strict account for all the wealth and power intrusted to and abused by them. If it is sinful to disregard the necessities of the poor, how odious and wicked a part do they act, who bring men into poverty, and then oppress them!
Matthew Henry's Whole Bible CommentaryVerses 9-15 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, v. 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, Jer. 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, v. 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 Pt. 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 (Gen. 13:13), so that it cried to heaven (Gen. 18:20), but by their shameless owning of that which was most shameful (Gen. 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 (Jer. 3:3) and could not blush, Jer. 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 (v. 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, v. 14, 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, Ps. 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 (v. 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, Mt. 26:67. II. The management of this controversy. 1. God himself is the prosecutor (v. 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, v. 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 (v. 9); look upon the oppressed, and you see how their faces are battered and abused," v. 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 (v. 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 (v. 10, 11): Say to the righteous, It shall be well with thee. Woe to the wicked; it shall be ill with him. He had said (v. 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, Gen. 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 (Gen. 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, v. 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. |
