Isaiah 3:10
Verse
Context
Judgment on Jerusalem and Judah
9The expression on their faces testifies against them, and like Sodom they flaunt their sin; they do not conceal it. Woe to them, for they have brought disaster upon themselves. 10Tell the righteous it will be well with them, for they will enjoy the fruit of their labor. 11Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done.
Sermons
Chuck Smith
Allan Halton
Samuel Davies
James BourneSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Say ye to the righteous - לצדיק letsaddik, the ל lamed is added here by one MS. and the Chaldee. The righteous is the person, 1. Who fears God. 2. Departs from evil. 3. Walks according to the testimony of God. 4. And expects and prepares for a glorious immortality. "Pronounce ye." - The reading of this verse is very dubious. The Septuagint for אמרו imru read נאסר neasor, or both, אמרו נאסר imru neasor, and כי לא טוב לנו ki lo tob lanu. Δησωμεν τον δικαιον, ὁτι δυσχρηστος ἡμιν εστι. Perhaps, for אמרו imru, the true reading may be אשרו ashsheru, "bless you;" or אמרו אשרי imru ashrey, "say ye, blessed is." The Vulgate and an ancient MS. read in the singular number, יאכל yochel, comedat, "he shall eat." "It shall be well with him:" - כי טוב ki tob, "that good." Say nothing to such but good. He is a good man, he does nothing but good, and has a good God to deal with, from whom he expects nothing but goodness. It shall be well with such in all circumstances of life. 1. In prosperity. 2. In adversity. 3. In sickness. 4. In health. 5. In death. 6. In judgment. And, 7. Through eternity In every case, occurrence, and circumstance, he shall eat the fruit of his doings - he shall derive benefit from being a righteous man, and walking in a righteous way.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The prophet's meaning is evident enough. But inasmuch as it is the curse of sin to distort the knowledge of what is most obvious and self-evident, and even to take it entirely away, the prophet dwells still longer upon the fact that all sinning is self-destruction and self-murder, placing this general truth against its opposite in a palillogical Johannic way, and calling out to his contemporaries in Isa 3:10, Isa 3:11 : "Say of the righteous, that it is well with him; for they will enjoy the fruit of their doings. Woe to the wicked! it is ill; for what his hands have wrought will be done to him." We cannot adopt the rendering "Praise the righteous," proposed by Vitringa and other modern commentators; for although âmar is sometimes construed with the accusative of the object (Psa 40:11; Psa 145:6, Psa 145:11), it never means to praise, but to declare (even in Psa 40:11). We have here what was noticed from Gen 1:4 onwards - namely, the obvious antiptsis or antiphonsis in the verbs ראה (cf., Isa 22:9; Exo 2:2), ידע (Kg1 5:17), and אמר (like λέγειν, Joh 9:9): dicite justum quod bonus = dicite justum esse bonum (Ewald, 336, b). The object of sight, knowledge, or speech, is first of all mentioned in the most general manner; then follows the qualification, or more precise definition. טוב, and in Isa 3:11 רע (רע without the pause), might both of them be the third pers. pret. of the verbs, employed in a neuter sense: the former signifying, it is well, viz., with him (as in Deu 5:30; Jer 22:15-16); the latter, it is bad (as in Psa 106:32). But it is evident from Jer 44:17 that הוּא טוב and הוּא רע may be used in the sense of καλῶς (κακῶς) ἔχει, and that the two expressions are here thought of in this way, so that there is no לו to be supplied in either case. The form of the first favours this; and in the second the accentuation fluctuates between אוי tiphchah לרשׁע munach, and the former with merka, the latter tiphchah. At the same time, the latter mode of accentuation, which is favourable to the personal rendering of רע, is supported by editions of some worth, such as Brescia 1494, Pesaro 1516, Venice 1515, 1521, and is justly preferred by Luzzatto and Br. The summary assertions, The righteous is well, the wicked ill, are both sustained by their eventual fate, in the light of which the previous misfortune of the righteous appears as good fortune, and the previous good fortune of the wicked as misfortune. With an allusion to this great difference in their eventual fate, the word "say," which belongs to both clauses, summons to an acknowledgment of the good fortune of the one and the misfortune of the other. O that Judah and Jerusalem would acknowledge their to their own salvation before it was too late! For the state of the poor nation was already miserable enough, and very near to destruction.
Jamieson-Fausset-Brown Bible Commentary
The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [BENGEL]. (See Isa 1:19-20). fruit of doings-- (Pro 1:31) in a good sense (Gal 6:8; Rev 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, "Say that the righteous is blessed."
John Gill Bible Commentary
Say ye to the righteous, that it shall be well with him,.... The Lord always has some righteous ones, in the worst of times, whom he can and does distinguish, single out, and take care of; and it is his will that they should be comforted by his prophets and ministers, who seem to be the persons to whom these words are directed, lest they should be distressed with what is said unto, and what they see is coming upon, the world, or upon a nation in general: and it will be, and is well with such, when calamities are on a nation, in a time of famine, war, or pestilence, under any affliction whatever at death, and at judgment, and to all eternity; the Lord has the highest regard for them; Christ's righteousness, by which they are denominated righteous, secures them from wrath, and entitles them to glory; they are blessed now, and will be happy hereafter. So the Targum, "say ye to the righteous, ye are blessed,'' pronounce them such as they are: some render it, "say to the righteous, that he do good" (i); exhort him, excite and encourage him, to it; such who have believed in Christ for righteousness ought to be careful to maintain good works: others, "say to the righteous", own him, speak well of him, "for it is good"; or say to him, "that he is good" (k), a happy man. The Septuagint and Arabic versions, very foreign from the text, and sense of it, render the words, "saying, let us bind the just man, for he is unprofitable to us"; as if they were the words of the wicked Jews, respecting Christ, the just One, so called sarcastically by them: and the reason of the righteous man's happiness follows: for they shall eat the fruit of their doings: both of what Christ has done for them, as their Head and representative, by whose righteousness they are justified; and of what they have done themselves, under the influence of his Spirit and grace; which being done from a principle of grace, are rewarded with a reward of grace, and not of debt; such enjoy a peace of conscience now, which is the work and effect of righteousness, and shall receive the reward of the inheritance, which is not of the law, but by promise, and of faith, and so by grace. (i) "quod bene agat", Vatablus. (k) "Dicite justum, quod bonus beatusque est", Cocceius.
Tyndale Open Study Notes
3:10 The godly—the righteous remnant—will receive God’s rewards (see 40:10).
Isaiah 3:10
Judgment on Jerusalem and Judah
9The expression on their faces testifies against them, and like Sodom they flaunt their sin; they do not conceal it. Woe to them, for they have brought disaster upon themselves. 10Tell the righteous it will be well with them, for they will enjoy the fruit of their labor. 11Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done.
- Scripture
- Sermons
- Commentary
(The Word for Today) Isaiah 3:10 - Part 3
By Chuck Smith1.4K25:58ExpositionalISA 3:10ISA 4:2ISA 5:7MAT 6:33In this sermon, Pastor Chuck discusses the contrasting themes of judgment and hope found in the book of Isaiah. He highlights the corruption and oppression of the leaders of Israel, who used their positions to enrich themselves at the expense of the poor. God pleads with the people to turn from their wicked ways, but if they do not listen, He will judge them. Pastor Chuck also warns against the influence of popular culture, particularly rock groups that promote violence and immoral behavior. He concludes by encouraging listeners to seek wisdom and guidance from the Lord in their daily lives and to share His Word with others.
Say Ye to the Righteous, That It Shall Be Well With Him
By C.H. Spurgeon0Assurance in GodFaith in AdversityPSA 23:1PSA 37:25ISA 3:10JHN 6:51ROM 8:282CO 5:21EPH 1:3PHP 4:19HEB 13:51PE 1:4C.H. Spurgeon emphasizes that it is always well with the righteous, regardless of their circumstances, whether in prosperity or persecution. He reassures believers that God's promises are eternal and encompass all times and situations, providing comfort and strength. The righteous are well-fed, clothed in Christ's righteousness, and securely housed in God, with their souls united to Christ. Spurgeon encourages faith in God's declarations, asserting that even if the world contradicts this truth, believers should trust in God's word above all else. Ultimately, he affirms that those blessed by God are truly blessed, and His promises are unwavering.
The Inspiration of the Bible, and Its Requirements
By B.A. Cundiff0PSA 1:5PSA 9:17PRO 14:32ISA 3:10JHN 17:21ACT 17:301TH 4:32TI 3:16HEB 13:122PE 1:21B.A. Cundiff discusses the inspiration behind the Bible, arguing that it could not have been written by wicked men due to its condemnation of wickedness, nor by good men without divine inspiration as claimed by the writers. He emphasizes the importance of believing in the Bible as an inspired book, linking it to the doctrine of entire sanctification as evidenced by various scriptures that speak of sanctification through Jesus' blood and the Holy Spirit. Cundiff challenges listeners to consider whether they believe in the Bible's teaching on sanctification and the requirement for all to be sanctified, urging them to seek sanctification through faith and prayer.
Hold Fast Your Title Deed of Faith
By Allan Halton0ISA 3:10Allan Halton preaches about the day of recompense and vengeance, emphasizing that vengeance belongs to God alone and we must not take it into our own hands. He highlights the importance of maintaining faith and hope in the midst of trials, as our salvation is sure when we hold tightly to our faith. Halton encourages believers to be faithful in their watch, endure the trial of their faith, and anticipate the day when their salvation will be revealed in the glory of Christ.
The Certainty of Death
By Samuel Davies0ISA 3:10EZK 33:8MAT 20:161CO 6:92CO 11:2GAL 4:20GAL 5:19COL 3:5REV 21:8Samuel Davies preaches a powerful sermon on the certainty of death, emphasizing that all individuals, whether righteous or wicked, will face physical death. He highlights the distinction between the death of the wicked, filled with terror and eternal separation from God, and the death of the righteous, which leads to eternal life and joy in the presence of God. Davies urges the congregation to reflect on their own mortality, to seek salvation through repentance, faith in Jesus Christ, and a transformed life. He warns against self-deception and presumption, stressing the urgency of preparing for eternity.
Letter 70
By James Bourne0ISA 3:10JOL 2:12LUK 11:15HEB 12:61PE 4:12James Bourne preaches a message of encouragement and warning to a friend facing spiritual attacks, emphasizing the need to remain vigilant and armored in faith even during times of apparent peace. He highlights the inevitable opposition faced by those preaching the word of God and the importance of enduring through trials to reveal the true nature of people's hearts. Bourne urges his friend to find strength in humility, self-abasement, and secret communion with the Lord Jesus Christ, emphasizing that only through grace and correction can one be received by the heavenly Father.
When the Wicked Shall Have Filled Up the Measure of Their Sin, Wrath Will Come Upon Them to the Uttermost
By Jonathan Edwards0GEN 15:16DEU 32:43PSA 2:12PSA 139:23ISA 3:10ISA 65:13MAT 23:32MAT 24:211TH 2:16REV 20:15Jonathan Edwards preaches about the consequences of continuing in sin and filling up the measure of one's sins, leading to the ultimate wrath of God coming upon them to the uttermost. The sermon delves into the heinous wickedness of the Jews, their punishment, and the certainty of divine retribution for those who persist in sin. Edwards emphasizes the importance of recognizing the measure of sin set by God for each individual and the inevitable wrath that follows when that measure is filled. The sermon serves as a warning to natural men to repent and flee from sin, especially in light of the extraordinary means and advantages provided by God, and the dreadful nature of God's wrath when executed to the uttermost.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Say ye to the righteous - לצדיק letsaddik, the ל lamed is added here by one MS. and the Chaldee. The righteous is the person, 1. Who fears God. 2. Departs from evil. 3. Walks according to the testimony of God. 4. And expects and prepares for a glorious immortality. "Pronounce ye." - The reading of this verse is very dubious. The Septuagint for אמרו imru read נאסר neasor, or both, אמרו נאסר imru neasor, and כי לא טוב לנו ki lo tob lanu. Δησωμεν τον δικαιον, ὁτι δυσχρηστος ἡμιν εστι. Perhaps, for אמרו imru, the true reading may be אשרו ashsheru, "bless you;" or אמרו אשרי imru ashrey, "say ye, blessed is." The Vulgate and an ancient MS. read in the singular number, יאכל yochel, comedat, "he shall eat." "It shall be well with him:" - כי טוב ki tob, "that good." Say nothing to such but good. He is a good man, he does nothing but good, and has a good God to deal with, from whom he expects nothing but goodness. It shall be well with such in all circumstances of life. 1. In prosperity. 2. In adversity. 3. In sickness. 4. In health. 5. In death. 6. In judgment. And, 7. Through eternity In every case, occurrence, and circumstance, he shall eat the fruit of his doings - he shall derive benefit from being a righteous man, and walking in a righteous way.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The prophet's meaning is evident enough. But inasmuch as it is the curse of sin to distort the knowledge of what is most obvious and self-evident, and even to take it entirely away, the prophet dwells still longer upon the fact that all sinning is self-destruction and self-murder, placing this general truth against its opposite in a palillogical Johannic way, and calling out to his contemporaries in Isa 3:10, Isa 3:11 : "Say of the righteous, that it is well with him; for they will enjoy the fruit of their doings. Woe to the wicked! it is ill; for what his hands have wrought will be done to him." We cannot adopt the rendering "Praise the righteous," proposed by Vitringa and other modern commentators; for although âmar is sometimes construed with the accusative of the object (Psa 40:11; Psa 145:6, Psa 145:11), it never means to praise, but to declare (even in Psa 40:11). We have here what was noticed from Gen 1:4 onwards - namely, the obvious antiptsis or antiphonsis in the verbs ראה (cf., Isa 22:9; Exo 2:2), ידע (Kg1 5:17), and אמר (like λέγειν, Joh 9:9): dicite justum quod bonus = dicite justum esse bonum (Ewald, 336, b). The object of sight, knowledge, or speech, is first of all mentioned in the most general manner; then follows the qualification, or more precise definition. טוב, and in Isa 3:11 רע (רע without the pause), might both of them be the third pers. pret. of the verbs, employed in a neuter sense: the former signifying, it is well, viz., with him (as in Deu 5:30; Jer 22:15-16); the latter, it is bad (as in Psa 106:32). But it is evident from Jer 44:17 that הוּא טוב and הוּא רע may be used in the sense of καλῶς (κακῶς) ἔχει, and that the two expressions are here thought of in this way, so that there is no לו to be supplied in either case. The form of the first favours this; and in the second the accentuation fluctuates between אוי tiphchah לרשׁע munach, and the former with merka, the latter tiphchah. At the same time, the latter mode of accentuation, which is favourable to the personal rendering of רע, is supported by editions of some worth, such as Brescia 1494, Pesaro 1516, Venice 1515, 1521, and is justly preferred by Luzzatto and Br. The summary assertions, The righteous is well, the wicked ill, are both sustained by their eventual fate, in the light of which the previous misfortune of the righteous appears as good fortune, and the previous good fortune of the wicked as misfortune. With an allusion to this great difference in their eventual fate, the word "say," which belongs to both clauses, summons to an acknowledgment of the good fortune of the one and the misfortune of the other. O that Judah and Jerusalem would acknowledge their to their own salvation before it was too late! For the state of the poor nation was already miserable enough, and very near to destruction.
Jamieson-Fausset-Brown Bible Commentary
The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [BENGEL]. (See Isa 1:19-20). fruit of doings-- (Pro 1:31) in a good sense (Gal 6:8; Rev 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, "Say that the righteous is blessed."
John Gill Bible Commentary
Say ye to the righteous, that it shall be well with him,.... The Lord always has some righteous ones, in the worst of times, whom he can and does distinguish, single out, and take care of; and it is his will that they should be comforted by his prophets and ministers, who seem to be the persons to whom these words are directed, lest they should be distressed with what is said unto, and what they see is coming upon, the world, or upon a nation in general: and it will be, and is well with such, when calamities are on a nation, in a time of famine, war, or pestilence, under any affliction whatever at death, and at judgment, and to all eternity; the Lord has the highest regard for them; Christ's righteousness, by which they are denominated righteous, secures them from wrath, and entitles them to glory; they are blessed now, and will be happy hereafter. So the Targum, "say ye to the righteous, ye are blessed,'' pronounce them such as they are: some render it, "say to the righteous, that he do good" (i); exhort him, excite and encourage him, to it; such who have believed in Christ for righteousness ought to be careful to maintain good works: others, "say to the righteous", own him, speak well of him, "for it is good"; or say to him, "that he is good" (k), a happy man. The Septuagint and Arabic versions, very foreign from the text, and sense of it, render the words, "saying, let us bind the just man, for he is unprofitable to us"; as if they were the words of the wicked Jews, respecting Christ, the just One, so called sarcastically by them: and the reason of the righteous man's happiness follows: for they shall eat the fruit of their doings: both of what Christ has done for them, as their Head and representative, by whose righteousness they are justified; and of what they have done themselves, under the influence of his Spirit and grace; which being done from a principle of grace, are rewarded with a reward of grace, and not of debt; such enjoy a peace of conscience now, which is the work and effect of righteousness, and shall receive the reward of the inheritance, which is not of the law, but by promise, and of faith, and so by grace. (i) "quod bene agat", Vatablus. (k) "Dicite justum, quod bonus beatusque est", Cocceius.
Tyndale Open Study Notes
3:10 The godly—the righteous remnant—will receive God’s rewards (see 40:10).