Verse-by-Verse Bible Commentary
Isaiah 3:7

Clarke's Commentary

Verse Isaiah 3:7. In that day shall he swear - "Then shall he openly declare"] The Septuagint, Syriac, and Jerome, read וישא veyissa, adding the conjunction, which seems necessary in this place.

I will not be a healer — I am not a leche. - Old MS. Bible. Leech was the ancient English word for a physician.

For in my house is neither bread nor clothing - "For in my house is neither bread nor raiment"] "It is customary through all the East," says Sir J. Chardin, "to gather together an immense quantity of furniture and clothes; for their fashions never alter." Princes and great men are obliged to have a great stock of such things in readiness for presents upon all occasions. "The kings of Persia," says the same author, "have great wardrobes, where there are always many hundreds of habits ready, designed for presents, and sorted," Harmer, Observ., II. 11 and 88. A great quantity of provision for the table was equally necessary. The daily provision for Solomon's household, whose attendants were exceedingly numerous, was proportionately great, 1 Kings 4:22-23. Even Nehemiah, in his strait circumstances, had a large supply daily for his table; at which he received a hundred and fifty of the Jews and rulers, besides those that came from among the neighbouring heathen, Nehemiah 5:17-18.

This explains the meaning of the excuse made by him that is desired to undertake the government. He alleges that he has not wherewithal to support the dignity of the station, by such acts of liberality and hospitality as the law of custom required of persons of superior rank. See Harmer's Observations, I. 340, II. 88.

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

"And I will give children to be their princes, and babes shall rule over them. And the people shall be oppressed, everyone by another, and everyone by his neighbor: the child shall behave himself proudly against the old man, 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 lift up his voice, saying, I will not be a healer; for in my house is neither bread nor clothing: ye shall not make me ruler of the people."

The babes and children mentioned in Isaiah 3:4 is a reference to the incompetence, weakness, and ignorance of the people that will be elevated to places of authority as the decline of Israel continues. Verse 5 speaks of the arrogant rejection of authority and the utter disregard of God's law concerning respect for the aged. Isaiah 3:6-7 speak of a state of wretchedness in the continued ruin of Israel in which men would be offered high authority for no better reason than their having possession of a coat; but the ruin of the kingdom was so complete that no one wanted to be charged with the responsibility of ruling it.

Barnes' Notes on the Whole Bible

In that day shall he swear - Hebrew, ישׁא yı̂shā' ‘Shall he lift up’ - that is, the voice, or the hand. To lift up the hand was one of the modes of taking an oath. Perhaps it means only that he should lift up “the voice” - that is, “should answer;” compare Numbers 14:1. The Vulgate, the Septuagint, and the Chaldee, read it simply ‘he shall answer.’

I will not be an healer - Hebrew, ‘a binder up,’ Isaiah 1:6. The Vulgate renders it, ‘I am not a physician.’ The Septuagint and the Chaldee, ‘I am not sufficient to be a leader.’ The meaning is, that the state of affairs was so ruinous and calamitous that he would not attempt to restore them; as if, in the body, disease should have so far progressed that he would not undertake to restore the person, and have him “die” under his hands, so as to expose himself to the reproach of being an unsuccessfill and unskillful physician.

Is neither bread nor clothing - I am not rich. I have not the means of providing for the needs of the people, or to maintain the rank of a ruler. ‘It is customary,’ says Sir John Chardin, ‘to gather together an immense quantity of clothes, for their fashions never alter.’ ‘The kings of Persia have great wardrobes, where they have always many hundreds of habits ready, designed for presents, and sorted.’ - “Lowth.” The description here is one of very great calamity and anarchy. So great would be the ruin and danger, that men would be unwilling to be chosen to the office of princes and rulers, and none could be found who would desire to possess the highest honors of the nation. Generally men “aspire” to office; here they were unwilling, on account of the disordered and ruined state of affairs, even to accept of it.

Calvin's Commentary on the Bible

7.In that day shall he swear. The word swear expresses an absolute and vehement refusal; for frequently he who at first excuses himself, or declares that he will not do it, at length yields to entreaty; but he who, in refusing, employs an oath, shuts out all hope, because he gives them to understand that his purpose is firm and decided. Perhaps, too, the phrase in that day, means “immediately, without any delay, and without long consultation;” but as it may also be viewed demonstratively, (δεικτικῶς,) as pointing out more fully the time of the calamity, I do not express a strong opinion. The general meaning is obvious, that their ruinous condition will be past remedy.

As to the word חבש, (chobesh,) though commentators differ in their interpretation of it, yet I cheerfully concur with those who think that the metaphor is here borrowed from surgeons; ⁽⁵⁷⁾ for nothing can more fully meet the case. It is as if one, to whom application had been made to heal a sick man, should declare that he has no skill in the art of healing, or that the disease is too inveterate to admit of being cured.

The next copulative ו, (vau,) means for; as if he had said, “And undoubtedly I have not ability to do so.” ⁽⁵⁸⁾ His meaning therefore is, that the state of affairs will be so desperate, that no man, even when matters are at the worst, will venture to take measures for their defense.

(57) חבש (chabash) literally signifies to bind I will not be a binder; that is, “I will not be one who binds up your wounds.” Jarchi renders it, “I will not be a binder, that is, I will not be one of those who bind up.” His annotator, Breithaupt, explains it thus: “that is, who employ any remedy, or apply a plaster, teaching in the school or synagogue what should be done, and what should be avoided.” This accords with the rendering, healer, as in the English version, which is supported by that of Lowth, “I will not be a healer of thy breaches.” — Ed

(58) ובביתי (ubebethi,) and in my house; that is, for in my house is neither bread nor clothing. — 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

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 Isaiah 3:1-7 trace. Good leaders disappear (Isaiah 3:1-3), and immature, capricious leaders (Isaiah 3:4) who begin to oppress the populace (Isaiah 3:5) take their place. Society becomes divided as age gaps open up and respect for the respectable breaks down (Isaiah 3:5). Unqualified people get pressed into leadership, and a spirit of despair dominates elections (Isaiah 3:6-7). Even though Israel and Judah were monarchies, the people did have the opportunity and responsibility for choosing some of their leaders.

Gann's Commentary on the Bible

I will not be a healer -- No one wants to be in charge because there is nothing left for a leader to do except tend to the wounded. The refusal also highlights the prophet’s charge of rampant social injustice. Caring for those who could not care for themselves was part of Yahweh’s charge to Israel’s leaders (see Ezekiel 34:4).

You shall not make me the leader of -- The strength of his protest suggests a chaotic “everyone-for-themselves” mentality as the fabric of society unravels.

Gill's Exposition of the Whole Bible

In that day shall he swear,.... Or "lift up", that is, his hand e, which was a gesture used in swearing, and therefore is so rendered; the meaning is, that he shall at once immediately give an answer, and for the solemn confirmation of it shall say an oath with it, saying,

I will not be a healer, or "a binder"; that is, of wounds, of political wounds, made in the nation, and which were incurable. See Isaiah 1:6 for the meaning is, that he neither was fit to be, nor could he be, a healer of the distempered state of the nation, it was so desperately bad. The Targum is,

"I am not fit to be a head or governor;''

and so Kimchi explains it of a governor, who, he says, is so called, because he binds and imprisons those that transgress his commands; and to this sense Jarchi and Abarbinel:

for in my house [is] neither bread nor clothing; not a sufficiency of either to support such grandeur and dignity; not enough to keep a proper table, and a suitable equipage:

make me not a ruler of the people; this shows that the state of the nation must be very bad indeed, that men, who are naturally ambitious of power and honour, should refuse government when offered to them.

e ישא "attollet manum", Piscator.

Henry's Complete Commentary on the Bible

      1 For, behold, the Lord, 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,   2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,   3 The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.   4 And I will give children to be their princes, and babes shall rule over them.   5 And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.   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:   7 In that day shall he swear, saying, I will not be a healer; for in my house is neither bread nor clothing: make me not a ruler of the people.   8 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 prophet, in the close of the foregoing chapter, had given a necessary caution to all not to put confidence in man, or any creature; he had also given a general reason for that caution, taken from the frailty of human life and the vanity and weakness of human powers. Here he gives a particular reason for it--God was now about to ruin all their creature-confidences, so that they should meet with nothing but disappointments in all their expectations from them (Isaiah 3:1; Isaiah 3:1): The stay and the staff shall be taken away, all their supports, of what kind soever, all the things they trusted to and looked for help and relief from. Their church and kingdom had now grown old and were going to decay, and they were (after the manner of aged men, Zechariah 8:4) leaning on a staff: now God threatens to take away their staff, and then they must fall of course, to take away the stays of both the city and the country, of Jerusalem and of Judah, which are indeed stays to one another, and, if one fail, the other feels from it. He that does this is the Lord, the Lord of hosts--Adon, the Lord that is himself the stay or foundation; if that stay depart, all other stays certainly break under us, for he is the strength of them all. He that is the Lord, the ruler, that has authority to do it, and the Lord of hosts, that has the ability to do it, he shall take away the stay and the staff. St. Jerome refers this to the sensible decay of the Jewish nation after they had crucified our Saviour, Romans 11:9; Romans 11:10. I rather take it as a warning to all nations not to provoke God; for if they make him their enemy, he can and will thus make them miserable. Let us view the particulars.

      I. Was their plenty a support to them? It is so to any people; bread is the staff of life: but God can take away the whole stay of bread, and the whole stay of water; and it is just with him to do so when fulness of bread becomes an iniquity (Ezekiel 16:49), and that which was given to be provision for the life is made provision for the lusts. He can take away the bread and the water by withholding the rain, Deuteronomy 28:23; Deuteronomy 28:24. Or, if he allow them, he can take away the stay of bread and the stay of water by withholding his blessing, by which man lives, and not by bread only, and which is the staff of bread (Matthew 4:4), and then the bread is not nourishing nor the water refreshing, Haggai 1:6. Christ is the bread of life and the water of life; if he be our stay, we shall find that this is a good part not to be taken away, John 4:14; John 6:27.

      II. Was their army a support to them--their generals, and commanders, and military men? These shall be taken away, either cut off by the sword or so discouraged with the defeats they meet with that they shall throw up their commissions and resolve to act no more; or they shall be disabled by sickness, or dispirited, so as to be unfit for business; The mighty men, and the man of war, and even the inferior officer, the captain of fifty, shall be removed. It bodes ill with a people when their valiant men are lost. Let not the strong man therefore glory in his strength, nor any people trust too much to their mighty men; but let the strong people glorify God and the city of the terrible nations fear him, who can make them weak and despicable, Isaiah 25:3; Isaiah 25:3.

      III. Were their ministers of state a support to them--their learned men, their politicians, their clergy, their wits and virtuoso? These also should be taken away--the judges, who were skilled in the laws, and expert in administering justice,--the prophets, whom they used to consult in difficult cases,--the prudent, who were celebrated as men of sense and sagacity above all others and were assistants to the judges, the diviners (so the word is), those who used unlawful arts, who, though rotten stays, yet were stayed on, (but it may be taken, as we read it, in a good sense),--the ancients, elders in age, in office,--the honourable man, the gravity of whose aspect commands reverence and whose age and experience make him fit to be a counsellor. Trade is one great support to a nation, even manufactures and handicraft trades; and therefore, when the whole stay is broken, the cunning artificer too shall be taken away; and the last is the eloquent orator, the man skilful of speech, who in some cases may do good service, though he be none of the prudent or the ancient, by putting the sense of others in good language. Moses cannot speak well, but Aaron can. God threatens to take these away, that is, 1. To disable them for the service of their country, making judges fools, taking away the speech of the trusty and the understanding of the aged,Job 12:17, c. Every creature is that to us which God makes it to be and we cannot be sure that those who have been serviceable to us shall always be so. 2. To put an end to their days; for the reason why princes are not to be trusted in is because their breath goeth forth,Psalms 146:3; Psalms 146:4. Note, The removal of useful men by death, in the midst of their usefulness, is a very threatening symptom to any people.

      IV. Was their government a support to them? It ought to have been so; it is the business of the sovereign to bear up the pillars of the land, Psalms 75:3. But it is here threatened that this stay should fail them. When the mighty men and the prudent are removed children shall be their princes--children in age, who must be under tutors and governors, who will be clashing with one another and making a prey of the young king and his kingdom-children in understanding and disposition, childish men, such as are babes in knowledge, no more fit to rule than a child in the cradle. These shall rule over them, with all the folly, fickleness, and frowardness, of a child. And woe unto thee, O land! when thy king is such a one! Ecclesiastes 10:16.

      V. Was the union of the subjects among themselves, their good order and the good understanding and correspondence that they kept with one another, a stay to them? Where this is the case a people may do better for it, though their princes be not such as they should be; but it is here threatened that God would send an evil spirit among them too (as Judges 9:23), which would make them, 1. Injurious and unneighbourly one towards another (Isaiah 3:5; Isaiah 3:5): "The people shall be oppressed every one by his neighbour," and their princes, being children, will take no care to restrain the oppressors or relieve the oppressed, nor is it to any purpose to appeal to them (which is a temptation to every man to be his own avenger), and therefore they bite and devour one another and will soon be consumed one of another. Then homo homini lupus--man becomes a wolf to man; jusque datum sceleri--wickedness receives the stamp of law; nec hospes ab hospite tutus--the guest and the host are in danger from each other. 2. Insolent and disorderly towards their superiors. It is as ill an omen to a people as can be when the rising generation among them are generally untractable, rude, and ungovernable, when the child behaves himself proudly against the ancient, whereas he should rise up before the hoary head and honour the face of the old man,Leviticus 19:32. When young people are conceited and pert, and behave scornfully towards their superiors, their conduct is not only a reproach to themselves, but of ill consequence to the public; it slackens the reins of government and weakens the hands that hold them. It is likewise ill with a people when persons of honour cannot support their authority, but are affronted by the base and beggarly, when judges are insulted and their powers set at defiance by the mob. Those have a great deal to answer for who do this.

      VI. It is some stay, some support, to hope that, though matters may be now ill-managed, yet other may be raised up, who may manage better? Yet this expectation also shall be frustrated, for the case shall be so desperate that no man of sense or substance will meddle with it.

      1. The government shall go a begging, Isaiah 3:6; Isaiah 3:6. 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, who shall be invested with power by common consent, and shall exert that power for the good of the community. And it is probable that 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 either be ruled or ruined. Here therefore is the original contract: "Be thou our ruler, and we will be subject to thee, and let this ruin be under thy hand, to be repaired and restored, and then to be preserved and established, and the interests of it advanced, Isaiah 58:12; Isaiah 58:12. Take care to protect us by the sword of war from being injured from abroad, and by the sword of justice from being injurious to another, and we will bear faith and true allegiance to thee." (2.) The case is represented as very deplorable, and things as having 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; whereas, if the princes were as they should be, it would be left entirely to them to nominate the rulers, as it ought to be. [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: A man shall take hold by violence of one to make him a ruler, perceiving him ready to resist the motion: nay, he shall urge it upon his brother; whereas, commonly, men are not willing that their equals should be their superiors, witness the envy of Joseph's brethren. [3.] It will be looked upon as ground sufficient for the preferring of a man to be a ruler that he has 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 that the country was much impoverished when it was a rare thing to find a man that had good clothes, or could afford to buy himself an alderman's gown or a judge's robes; and it was proof enough that the people were very unthinking when they had so much respect to a man in gay clothing, with a gold ring ( James 2:2; James 2:3), that, for the sake thereof, they would make him their ruler. It would have 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,Ecclesiastes 9:15. We may allude to this to show how desperate the case of fallen man was when our Lord Jesus was pleased to become our brother, and, though he was not courted, offered himself to be our ruler and Saviour, and to take this ruin under his hand.

      2. Those who are thus pressed to come into office will swear themselves off, because, though they are taken to be men of some substance, yet they know themselves unable to bear the charges of the office and to answer the expectations of those that choose them (Isaiah 3:7; Isaiah 3:7): He shall swear (shall lift up the hand, the ancient ceremony used in taking the oath) I will not be a healer; make not me a ruler. Note, Rulers must be healers, and good rulers will be so; they must study to unite their subjects, and not to widen the differences that are among them. Those only are fit for government that are of a meek, quiet, healing, spirit. They must also heal the wounds that are given to any of the interests of their people, by suitable applications. But why will he not be a ruler? Because in my house is neither bread nor clothing. (1.) If he said true, it was a sign that men's estates were sadly ruined when even those who made the best appearance really wanted necessaries--a common case, and a piteous one. Some who, having lived fashionably, are willing to put the best side outwards, are yet, if the truth were known, in great straits, and go with heavy hearts for want of bread and clothing. (2.) If he did not speak truth, it was a sign that men's consciences were sadly debauched, when, to avoid the expense of an office, they would load themselves with the guilt of perjury, and (which is the greatest madness in the world) would damn their souls to save their money, Matthew 16:26. (3.) However it was, it was a sign that the case of the nation was very bad when nobody was willing to accept a place in the government of it, as despairing to have either credit or profit by it, which are the two things aimed at in men's common ambition of preferment.

      3. The reason why God brought things to this sad pass, even among his own people (which is given either by the prophet or by him that refused to be a ruler); it was not for want of good will to his country, but because he saw the case desperate and past relief, and it would be to no purpose to attempt it (Isaiah 3:8; Isaiah 3:8): Jerusalem is ruined and Judah is fallen; and they may thank themselves. They have brought their destruction upon their own heads, for their tongue and their doings are against the Lord; in word and action they broke the law of God and therein designed an affront to him; they wilfully intended to offend him, 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 no better, for they acted as they talked. It was an aggravation of their sin that God's eye was upon them, and that his glory was manifested among them; but they provoked him to his face, as if the more they knew of his glory the greater pride they took in slighting it, and turning it into shame. And this, this, is it for which Jerusalem is ruined. Note, The ruin both of persons and people is owing to their sins. If they did not provoke God, he would do them no hurt,Jeremiah 25:6.