A DEVASTATING FAMINE God created the world, with all its seen and unseen possibilities, for the sake of man’s peace and happiness, in order that every human being would find joy in his beloved God; lean on Him, and enjoy a deeper fellowship of love. Nevertheless, as man got preoccupied with the grant, rather than with the Grantor, he leaned on “the whole supply of bread and the whole supply of water” (Is. 3: 1). He started to boast about his riches, capabilities, much experience, and beauty, instead of having pride in the Lord, and of leaning on Him, God took back His gifts, and denied man His temporal blessings, not to avenge him, nor to humiliate him, but to motivate him to return with his heart to God, the Source of his life, satisfaction, peace, joy, and glory; so as to earn, in this world, many folds, and in the coming an eternal life; to gain God Himself, as his portion and inheritance. Here, the prophet warns of a coming famine, of need, and of destruction of the twelve pillars, on which people lean: [bread, water, mighty men, warriors, judges, prophets, diviners, elders, captains of fifties, honorable men, counselors, skillful artisans, and expert enchanters.] Through famine, God has taken away the natural resources, and through captivity the human resources, in the hope of their eventual return to Him. 1. Denying them the whole supply of bread and the whole supply of water 1. 2. Denying them the mature leadership 2-15. 3. Denying them possibilities of luxury and haughtiness 16-26. 1. DENYING THEM THE WHOLE SUPPLY OF BREAD AND THE WHOLE SUPPLY OF WATER “For behold, the Lord, the Lord of hosts, takes away from Jerusalem and from Judah, the stock and the store, the whole supply of bread, and the whole supply of water.” (Is. 3: 1) When God allows, for Jerusalem and Judah, His bride people, to get in need of bread and water, it is as though, through destroying their support and cornerstone, He is hoping for her return to “lean on her beloved” (Song 8: 5), to find in Him her satisfaction from hunger and quenching from thirst. He took away from His people the existence of meat, celery and onions, by taking them out of Egypt, to grant them, instead, the heavenly manna in the wilderness, and led them to a land of milk and honey. He denied them water of rivers and drains, to provide them with a rock to follow them and to flood them with water, and that rock was Christ (1 Corinthians 10: 4). God denies us worldly support, to give us instead, Himself, as our support, Heavenly Bread, and the Living Spring, that quenches the thirst of our souls with its full capacity. Here, the prophet warns of a coming famine, as a fruit of rebellion (Leviticus 26; Deuteronomy 28) that was realized by the destruction of Samaria and Jerusalem. More serious, was a famine for the word of God, prophesized by Amos: “Behold, the days are coming, says the Lord God; that I will send a famine on the land; not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.” (Amos 8: 11) The Word of the Lord is food for the soul, its ornament and security; being deprived of it equals famine1. St. John Chrysostom 2. DENYING THEM MATURE LEADERSHIP God, set up for His people, mature and capable leaders: like Moses, the great among the prophets; David, the righteous king; Deborah, the prophetess and judge, etc. But the people went astray, together with their military, judiciary, civil, and spiritual leaders. They leaned upon human arms, minds, and capabilities, with the assumption that despite their and their leaders’ corruption. They would succeed and progress. That is why God took away from them the mature and wise leaders, leaving them to set for themselves weak and incapable ones, in order to let them feel the need for divine intervention, even in order to enjoy lively and powerful leadership. “Takes away the mighty men and the man of war; the judge and the prophet; the diviner and the elder; the captain of the fifty and the honorable man; the counselor and the skillful artisan; and the expert enchanter.” (Is. 3: 2, 3) Through this, He probably did not mean to drive them away, or to have them killed, but to deny them what He granted them, of powers and capabilities; to weaken the mighty; to let men of war be defeated before the enemy; to deny judges the wisdom; and to corrupt the insight of the false prophets etc. Through all that, the people would earn the fruit of leaning upon human arms; when they find themselves falling internally and externally. That is what would happen to a man who rejects the work of God in him: He would be denied the divine grace (the mighty), and the fellowship with the heavenly (spiritual warriors); to find himself without divine help or heavenly support; would lose the gifts of the Spirit: wisdom (the judge); discernment (the prophet); capability of taking decisions (the diviner and the elder); He would feel failure, even in his worldly work (the skillful artisan); and would be incapable of, even giving a speech (the expert enchanter). In other words, man would lose his life and natural abilities; would lead a life of inner emptiness, corruption and failure, despite his apparent enjoyment of appearances of strength, wisdom, wealth and success. And now, as God takes away the mature leaders, and man loses the grace of God, what would happen then? a. “I will give children to be their princes; and babes shall rule over them” (Is. 3: 4) When Rehoboam the son of Solomon was reigning he listened to the counsel of young men, and rejected that of wise elders - full of love and compassion (1 Kings 12). That led to dissension of the people; to national war between the tribes; and to prevalence of animosity instead of love and unity. God loves young people, supports and cares for their continuous growth. So, what “children and babes” mean here is a lack of maturation in spirit and thought. St. John the Baptist, was still a fetus in his mother’s womb, yet spiritually mature enough to testify to the Lord Christ; While many of the scribes, Pharisees, Sadducees and mature priests - age wise but not spirit wise - behaved as children, seeking to get rid of the Lord Christ, by killing Him. Actually, we find, all along the history of God’s people, since the dawn of creation, many young mature leaders, when grown-ups and elders, behaved with immature spirit of children. That is why the apostle Paul advises all believers: men, women, children, elders and youth to “Be men” (1 Corinthians 16: 13); namely, “Be mature and spiritually strong.” Origen comments on the categories of people, included in the census in the 1 In Matt. Hom 2:10. book of Numbers, (only men, excluding women and children), saying, [This text teaches me that once I surpass the simplicity of childhood, that is to say, have no more childish way of thinking, when I “became a man, and put away childish things” (1 Corinthians 13: 11), became capable of “overcoming the wicked one” (1 John 2: 13), I am worthy to be counted among those said to be “walking strongly.” and to be included in the divine census. While those who have swaying carnal thoughts would not be worthy of being counted before God, as holy and consecrated2.] Isaiah might be referring here to Manasseh, who reigned at the age of twelve, after the death of his father king Hezekiah. b. “The people will be oppressed, every one by another, and every one by his neighbor. The child will be insolent toward the elder, and the base toward the honorable.” (Is. 3: 5) A sign of losing the mature and wise leadership is a lack of good judgment, and a prevalence of the law of oppression, and the spirit of chaos among the congregation, as well as within man himself. When there is no genuine and true leadership, every man would seek what is his, at the expense of others; and every one would count himself as being wiser and better than others. I say that, when man loses the leadership of the Holy Spirit the law of selfishness, oppression and rebellion, would dwell inside him, to get him into unlimited conflicts between his soul and his body, and between his reason and emotions. The body rebels against the soul, seeks to overcome and control the whole life of man, submitting him to carnal desires. c. Getting into a severe condition of despair during which every one would refrain from taking responsibility, when a man takes hold of his brother, saying, “You have clothing; You be our leader.” (Is. 3: 5) Yet, because of the miserable conditions prevailing in the country, with the inability to take decisions, every one would respond to that by saying, “I can not cure your ills, for in my house is neither food nor clothing.” (Is. 3: 7) Thus, as all have become naked and hungry, who would accept the government? Who would then take over himself curing the illness of people, when he has neither food nor clothing? That is a natural fruit of seeking a human savior, on the assumption that he would be capable of rescuing and leading his life, forsaking the unique divine Savior. The Psalmist says, “Do not put your trust in princes, nor in a son of man, in whom there is no help.” (Psalm 146: 3) d. A loss of feeling, of shame, and fear of God: “They declare their sin as Sodom. They do not hide it.” (Is. 3: 9) Jerusalem had stumbled and fallen into offenses several times, not out of weakness or ignorance, but intentionally and shamelessly saying and doing evil, to provoke the Lord (see Isaiah 3: 9). This is a portrait of our modern world, where many young people feel that all forms of transgressions they commit are their natural right. He says, “The look on their countenance witnesses against them.” (Is. 3: 9) Simply looking at their faces would reveal the finger prints of sin, and their lack of grace; and, according to the words of the Holy Scripture: “The children of God and the children of the devil are manifest.” (1 John 3: 10) Although the evil ones are manifested, and are the majority, yet, there is still a holy remnant for God, whom He would never ignore; who would never be wasted nor harmed; of whom the prophet says, “Say to the righteous, that it shall be well with them. For they shall eat the fruit of their doings.” (Is 3: 10) In the midst of severe affliction, God would keep His righteous ones, and turn everything to their benefit and 2 In Num. Hom. 1. glory. Joseph, the righteous, has suffered much; yet his sufferings were, themselves, a way to his glory. So we hear him say to his brothers: “You meant evil against me, but God meant it for good.” (Genesis 50: 20) “(God) does not slay the righteous with the wicked” (Genesis 18: 25), but guards His righteous ones at the time of temptation...” hide (them) in the pavilion, in the mystery place of his tabernacle.” (Psalm 27: 5) He recognizes them because “He inscribed (them) on the palms of His hands.” (Is. 49: 16) St. Justin comments on the words of the prophet: “Woe to their soul! For they have brought evil upon themselves. Say to the righteous, that it shall be well with them, for they shall eat the fruits of their doings.” (Is. 3: 9) [Indeed your hand is raised to do evil. You have killed Christ and did not repent. You steal as much as you can, hate and kill those who believe in Him, and in God the Father of all; and still curse us, and those who take our side for no reason. As for us, we pray for your sake, and for the sake of all mankind, as we were taught by Christ, the Lord, who instructed us to pray even for our enemies, and to love those who hate and curse us3.] St. Cyril of Jerusalem says, [They tied up Jesus, and brought Him to the Hall of the high priest. Do you want to know that this had been written and prophesied? Of which Isaiah says, “Woe to their soul, for they have brought evil upon themselves, saying, Let us tie up the righteous for he causes us trouble4.”] They thought that they were doing evil to the righteous, when they were actually doing it to themselves; to eat the fruit of their doing, not as a divine punishment but as a natural fruit of their behavior and life: “Woe to the wicked! It shall be ill with him; for the reward of his hands shall be given him.” (Is. 3: 11) “Whatever man sows, he will also reap.” (2 Corinthians 9: 6) e. Love of authority, and not the loving care: True rulers are like Fathers who should embrace all their children, and present their own lives for the sake of their subjects. But when they lack the grace of God, they turn - even the religious rulers - into oppressors, interested only in keeping their positions, under the pretense of defending the truth, dignity of authority, and their right to severe the evil. They turn from being giving fathers, into what is more like little children, submitted to the ‘ego’ attitude, or into what likens women (as a symbol of body weakness), who seek authority; saying, “As for My people, children are their oppressors, and women rule over them. O My people! Those who lead you cause you to err, and destroy way of your paths.” (Is. 3: 12) Some scholars believe that all that, have actually been realized; as kids reigned on Judah, and as some women carried out serious roles in running the government. As to the symbolic side, rulers here, especially priests and prophets, were overcome by the spirit of arrogance and love of authority, and deviated from true love and honest care. In their hypocrisy, “they say to the wicked, ‘You are righteous’ “ (Proverb 24: 24),“In the place of judgment, wickedness was there; and in the place of righteousness, iniquity was there.” (Ecclesiastes 3: 16) In the middle of that corruption, especially by leaderships, God intervenes for the sake of the simple among His people. He holds a tribunal for the rulers, being the vinedressers who devoured the vineyard, instead of caring for it. Rebuking them He says, “ Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? You eat the fat, and clothe yourselves with the wool. You slaughter the fatlings, but you do not feed the flock.” (Ezekiel 34: 2, 3) They robbed the rights 3 Dial. With Trypho 133. 4 Cat. Lect, 13:12. of the poor, as did Jezebel, when she took possession of the vineyard of Naboth the Jezreelite (see 1 Kings 21); “Crushing My people, and grinding the faces of the poor.” (Is. 3: 15) 3. DENYING THEM THE POSSIBILITIES OF LUXURY, AND HAUGHTINESS After talking of holding a tribunal for the corrupt leadership, he started to deal with the haughty women of Zion, who were probably behind the corruption of those leaders. The women of Zion, forgetting their reference to Zion and to God, behaved as pagans, with haughtiness together with enjoyment of luxury and fun. St. John Chrysostom says, [These words were not addressed to them alone, but to every woman imitating them. The apostle Paul likewise takes the role of a prosecutor, saying to Timothy,“(I desire) that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing.” (1 Timothy 2: 9) Wearing gold is generally harmful, and in particular, when a woman enters a church, and passes by the poor. Do you like to become the subject of accusations: as bearing the appearance of cruelty and lack of humanity?5] St. John Chrysostom believes that our life is meant to be spent in spiritual strife, and not in luxury of clothing and haughtiness in walking6. We should now be striving, as though in a spiritual battle, not caring for outer appearances, but for gaining victory and conquest, as the time will surely come for public glory. Once again, the same saint asks us to focus our eyes on our Christ, to care for the inner adornment fitting for Him, and not for the outer appearances. [Christ is your groom, O virgin, why should you care for attracting human beloved?7] The prophet presents us with some features of corruption\ that characterized the daughters of Zion: a. Haughtiness: “The daughters of Zion are haughty, and walk with outstretched necks.” (Is. 3: 16) Overcome by pride, they haughtily walk with outstretched necks, forgetting how the necks of their Fathers and mothers were once bent beneath the yoke of servitude in Egypt. “Pride goes before destruction; and a haughty spirit before a fall. Better to be of a humble spirit with the lowly than to divide the spoil with the proud.” (Proverb 16: 18, 19) b. Mincing eyes (Is. 3: 16): They were preoccupied with hunting for the hearts of men, as a natural fruit of the emptiness of their hearts. They set with their eyes death traps, according to what the teacher says, “I find more bitter than death, the woman whose heart is snares and nets, whose hands are fetters. He who pleases God shall escape from her.” (Ecclesiastes 7: 26) The word ‘mincing,’ originally means, beautifying the eyes with a black powder; as the people of the east were fond of wide eyes that are surrounded by black circles8. c. Wantonness in walking: “Walking and mincing as they go; making a jingling with their feet.” (Is 3: 16) A reference to corruption of the inner heart! They used to walk haughtily and arrogantly, wearing on their legs something that makes them jingle, to draw attention towards them. 5 In 1 Tim., Hom. 8:3. 6 In 1 Tim., Hom 8. 7 Ibid. 8 Bultema, p. 70. What would God do to such arrogant girls who walk in wantonness? * “The Lord will strike with a scab, the crown of the head of the daughters of Zion, and the Lord will uncover their secret parts.” (Is. 3: 17) Baldness for a girl is a sign of ugliness; as God granted a woman hair as a crown of glory, to lead a life of respect and love in the Lord; to be loved and respected by her husband, living with him on equal terms, being like the body, that is indispensable to the head. But, if she, wantonly and arrogantly, deviates from the natural law, she would lose even her natural beauty and her dignity, to become like bald. Uncovering her secret parts refers to exposure of the corruption of her nature; with no one to cover and protect her, to give her his name in marriage. That is the situation of the human soul, fallen with pride; as it loses God’s gifts, and as the corruption of its nature is exposed, becomes of no beauty, strength or dignity; to be mocked by the least of sins, and wasted, even by imaginations and daydreams. * Taking away all appearances of wealth and ornamentation, and fancy underwear, to turn ugly and exposed, in the hope that she might return to God, praying to be covered by Him; and to “put Him on” (Galatians 3: 27; Colossians 3: 10). “In that day the Lord will take away the finery: The jingling anklets, the scarves, and the crescents; the pendants, the bracelets, and the veils; the headdresses, the leg ornaments, and the headbands; the perfume boxes, the charms, and the rings; the nose jewels, the festal apparel, and the mantles; the outer garments, the purses, and the mirrors; the fine linen, the turbans, and the robes.” (Isaiah 3: 18 – 23) God allows that chastisement for the daughters of Zion, to let them find in the Savior, the source of their adornment and glory. Here, he refers to what has happened to the daughters of Zion during captivity, when they were forced by the enemy to work unceasingly; their perspiration turning smelly, saying, “Instead of a sweet smell, there will be a stench.” (Is. 3: 24) This is what actually happened. But, spiritually speaking, the arrogant soul would lose its deceiving outer adornment, to have the stench of its nature, its poverty and nakedness, exposed, in the hope that it would feel the need for a Savior to redeem her and satisfy her needs. And as it is said to the angel (bishop) of the church of the Laodiceans: “Because you say, ‘I am rich, have become wealthy, and have need of nothing’- and do not know that you are wretched, miserable, poor, blind and naked - I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see”(Revelation 3: 17, 18) St. Gregory of Nazianzus speaks of the sanctification of our sense of smell, so that the sweet fragrance of the Holy Spirit would not forsake us, to leave us with the stench of our own nature. He says, [Let us be cured, as far as our sense of smell is concerned... Instead of getting covered with dust, let us smell the fragrance of the ointment that was poured upon us, which we spiritually received, to be newly recreated; to smell sweetly ourselves9.] The prophet says, “Instead of a sash a rope.” (Is. 3: 24) Instead of being adorned with golden sashes, the daughter of Zion got bound with ropes, to be drawn to captivity in humiliation. What a painful portrait, that reveals the fruits of sin! “Instead of well-set hair baldness.” (Is. 3: 24) As a sign of humiliation, the 9 Oration on the Holy Baptism, 38. hair of the elite women is cut to turn them ugly. “Instead of rich robe, a girding of sackcloth; and branding instead of beauty.” (Is. 3: 24) So, instead of magnificent garments they were clothed with sackcloth; and their foreheads and hands were branded, as a mark of servitude. Slaves, of both sexes, were branded with a special brand, to designate the master to whom they belong. All that describes how their life got completely destroyed, as a fruit of their leaning upon outer appearances, and upon human arms. That is why he says, “Your men shall fall by the sword, and your mighty in the war. Her gates shall lament and mourn, and she being desolate, shall sit on the ground” (Is. 3: 25, 26) Men died, women were captivated, and the great city turned as though empty!
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