Is Jesus really the Firstborn of creation?Pros and cons.

Wes Williams and Rob Bowman discussion concerning Prwtotokos:

Rob Bowman and the Lexical Meaning of PRWTOTOKOS

Rob Bowman wrote in response to my earlier post:

: You wrote:

: >>>Another point to note is that the firstborn of a person means the firstborn of the "sons of" that person.>>>

: But in the LXX, "the firstborn of so-and-so" means that the person or animal called the firstborn is actually produced or fathered by so-and-so. For example:

: >>>LXX Genesis 25:13 And these are the names of the sons of Ismael, according to the names of their generations. The firstborn of Ismael, Nabaioth, and Kedar, and Nabdeel, and Massam,>>>

: NOTE: The firstborn of Ishmael is fathered by Ishmael.

: >>>LXX Exodus 11:5 And every first-born in the land of Egypt shall die, from the first-born of Pharao that sits on the throne, even to the < b>first-born of the woman-servant

that is by the mill, and to the first-born of all cattle.>>>

: NOTE: the firstborn of Pharaoh is fathered by Pharaoh; the firstborn of the woman-servant was produced from her; the firstborn of all cattle were produced from cattle.

: Virtually all of the rest of your listed verses are similar.

: Now, what relevance does this have to Colossians 1:15 (which is the point, I assume)? None that I can see, since neither you nor we believe that the Son was fathered or produced by "all creation" or by any part of creation.

: This would seem to mean that the usual literal use of the partitive genitive with PROTOTOKOS in the LXX is irrelevant to Colossians 1:15.

: --Rob Bowman

Dear Rob Bowman,

Much of what you say is correct about the expression "firstborn of [a name]" and I you will find me in agreement with you on a pragmatic plane of understanding (the field of linguistics dealing with sense). For those following this discussion, please allow me to share how we each reached our varied understandings and what the issues are. At first my explanation may appear tedious, but it is important to carefully follow to understand HOW and WHY we disagree. Once these are understood, the issue and answer becomes clear.

The Meaning of Firstborn - The Issue

The central issue here is that Rob is arguing that the way a word is used changes its basic core meaning. I argue firmly that it does not except in figurative language. What follows is a summary discussion of word meaning and word usage with the word "firstborn."
When Rob read the LXX expression:

"the firstborn of Ismael" (Gen 25:13)

Rob made a leap of understanding (but he was correct) that "firstborn" here is a son that was parented by Ishmael. We read Rob's leap of logic when he argues, "NOTE: The firstborn of Ishmael is fathered by Ishmael."

Rob made his leap from "firstborn of Ishmael" to "fathered by Ishmael" by a plane of understanding known in linguistics as "pragmatics." What process did Rob go through to make this leap of understanding?

Pragmatics

Rob, as we all do, possesses a certain knowledge of the world around us. Rob read the expression "the firstborn of Ismael" and with his knowledge of the world, Rob knows that the "firstborn" is also a son in this context. So, Rob asks mentally: In the expression

"the son of Ismael"

What is the relationship between a son and Ismael? He answers: The relationship is that of fathering, parenting, and he thus correctly concludes, and I agree with him:

"NOTE: The firstborn of Ishmael is fathered by Ishmael."

Rob notes that the relationship between "creation" and "firstborn" is different than "[a name] and "firstborn." Is he correct? Yes.

However, his conclusion

"This would seem to mean that the usual literal use of the partitive genitive with PROTOTOKOS in the LXX is irrelevant to Colossians 1:15."

is flawed because he did not consider of another important plane of understanding. The plane of understanding from which I argued.

Lexical Semantics

In addition to our own knowledge of the world (Rob's leap above), words themselves carry force. In other words, the word "firstborn" (Greek: PRWTOTOKOS) MEANS something. The LEXICAL and biblical meaning of the word "firstborn" requires a comparison with something else. A comparison with what? A comparison with others who come later in time. The very meaning of the Hebrew BaQaR (verbal form of "firstborn") is "to be born first."

Therefore, LEXICALLY, the phrase "firstborn of" requires:

(1) temporal priority over others in a given group and

(2) that the firstborn is A MEMBER of the very group that he preceeds in time

To illustrate, there is a lexical difference between the expressions:

Ruben, the son of Jacob and

Ruben, the FIRSTBORN of Jacob.

On a pragmatic level (what makes sense to us), they both express that Jacob parented Reuben.

However, on a LEXICAL level, the latter requires that Reuben's birth PRECEED in TIME any other sons Jacob had or may have AND that Rueben is himself one of the sons of Jacob!

Therefore, the very word "firstborn" REQUIRES, LEXICALLY, (1) a temporal comparison with others of Jacob's sons AND (2) that "firstborn" is himself ONE of JACOB'S SONS! The lexical force of the word phrase "firstborn of" is UNCHANGED by pragmatics, i.e. our understanding of how the firstborn relates to the object of the preposition (e.g. "Jacob" or "creation"). Thus, "firstborn of all creation" still requires that the firstborn has temporally priority over the rest of creation AND that the firstborn himself is a member of "creation." This is true even though the nature of the noun changes in "the firstborn of [noun]." The only time this is not true is in the case of figurative language.

This is specifically the piece of information that Rob Bowman did not deal with, and is precisely the reason why his conclusion is in error.

Conclusion

In conclusion, we agree with Bowman's observations that, speaking pragmatically, the firstborn of [a name] also descends from [a name]. However, we point out that Rob Bowman's conclusion is in error because he assumes that the LEXICAL requirement of the phrase "firstborn of" can be removed by "an understanding of the world" (pragmatics). These lexical requirements are:

(1) temporal priority over others who ALSO descended from [a name]" and
(2) that the firstborn is a member of the very group that he preceeds in time.

Only in the case of figurative usage do we ever see the requirement of temporal priority unmet (e.g. "the firstborn of death", but still a figurative member of group "death.").

In the specific case of Colossians 1:15, it is Mr. Bowman's "understanding of the world" that is called into question by the expression "firstborn of all creation." Biblical words themselves show Mr. Bowman's "knowledge of the world" to be out of harmony with their consistent use and meaning in scripture.

Thus, in the expression "the firstborn (PRWTOTOKOS) of all creation" we would not say that creation fathered the firstborn, because pragmatics (our knowledge of the world) forbids it. We know that "creation" is not a proper name and cannot literally parent in this context. However, the LEXICAL requirement still exists, that the PRWTOTOKOS, Jesus:

(1) has temporal priority over others who also are part of creation (including angels) and
(2) that Jesus is a member of the very group that he preceeds in time, namely, creation

These requirements consistently and unyieldingly cry "first in time" and "part of the group" from Septuagint usage. And the sense relations between "firstborn" and "creation" do not change this lexical requirement, Mr. Bowman. Unless you take the position that the "firstborn" at Col. 1:15 is figurative, which I believe you do not.

In short Mr Bowman, your observations are true but they fail to take into account the lexical requirements of "firstborn" (Hebrew: BeQoR/ Greek: PRWTOTOKOS). This is a significant omission, as Moises Silva concludes in "Biblical Words and Their Meaning" 1994, p. 169, "It appears, then, that sensitivity to lexical structure --- paradigmatic resources, syntagmatic patterns, neutralization [my note: structures discussed in his book] --- can have a direct and significant effect on exegetical decisions." Thus, I submit that a lack of sensitivity to lexical structure lead to your exegetical decision to disregard similar lexical structures in the Septuagint, which is an error in interpreting meaning.

Jehovah's Witnesses seek to avoid the kind of scholarship that alters basic lexical requirements that do not meet a preconceived concept of God. Rather, Jehovah's Witnesses strive to achieve an honest and knowledgeable scholarship of the scriptures. This requires that our concepts of God come from scriptures AND THE WORDS OF SCRIPTURE and not the other way around.

Thus, there is no need for Jehovah's Witnesses to redefine the meaning of PRWTOTOKOS at Col 1:15 to fit a preconceived theological view. Rather, we accept what the words themselves tell us without altering the plain and consistent meaning of that word phrase. That plain meaning is that Jesus is pre-eminent over all creation because he was created (figuratively "born" in Hebrew idiom) first in time. Next, through this highly exalted one, all things came into existence through his agency, as Col 1:16 lays before us.

I warmly appeal to you, Rob Bowman, and to other readers of this information, to consider this information prayerfully and meditatively, to the honor and glory of God and his pre-eminent firstborn Son, our Lord Jesus Christ. Your thoughtful questions for clarification are most welcome.

Sincerely,

Wes Williams

Revelation13-15 NWT(2013 Edition)

13 And it* stood still on the sand of the sea.

And I saw a wild beast+ ascending out of the sea,+ with ten horns and seven heads, and on its horns ten diadems,* but on its heads blasphemous names. 2 Now the wild beast that I saw was like a leopard, but its feet were like those of a bear, and its mouth was like a lion’s mouth. And the dragon+ gave to the beast its power and its throne and great authority.+

3 I saw that one of its heads seemed to have been fatally wounded, but its mortal wound had been healed,+ and all the earth followed the wild beast with admiration. 4 And they worshipped the dragon because it gave the authority to the wild beast, and they worshipped the wild beast with the words: “Who is like the wild beast, and who can do battle with it?” 5 It was given a mouth speaking great things and blasphemies, and it was given authority to act for 42 months.+ 6 And it opened its mouth in blasphemies+ against God to blaspheme his name and his dwelling place, even those residing in heaven.+ 7 It was permitted to wage war with the holy ones and conquer them,+ and it was given authority over every tribe and people and tongue* and nation. 8 And all those who dwell on the earth will worship it. From the founding of the world, not one of their names has been written in the scroll of life+ of the Lamb who was slaughtered.+

9 If anyone has an ear, let him hear.+ 10 If anyone is meant for captivity, he will go into captivity. If anyone will kill with the sword,* he must be killed with the sword.+ This is where it calls for endurance+ and faith+ on the part of the holy ones.+

11 Then I saw another wild beast ascending out of the earth, and it had two horns like a lamb, but it began speaking like a dragon.+ 12 It exercises all the authority of the first wild beast+ in its sight. And it makes the earth and its inhabitants worship the first wild beast, whose mortal wound was healed.+ 13 And it performs great signs, even making fire come down out of heaven to the earth in the sight of mankind.

14 It misleads those who dwell on the earth, because of the signs that it was permitted to perform in the sight of the wild beast, while it tells those who dwell on the earth to make an image+ to the wild beast that had the sword-stroke and yet revived.+ 15 And it was permitted to give breath* to the image of the wild beast, so that the image of the wild beast should both speak and cause to be killed all those who refuse to worship the image of the wild beast.

16 It puts under compulsion all people—the small and the great, the rich and the poor, the free and the slaves—that these should be marked on their right hand or on their forehead,+ 17 and that nobody can buy or sell except a person having the mark, the name+ of the wild beast or the number of its name.+ 18 This is where it calls for wisdom: Let the one who has insight calculate the number of the wild beast, for it is a man’s number,* and its number is 666.+

 

14 Then I saw, and look! the Lamb+ standing on Mount Zion,+ and with him 144,000+ who have his name and the name of his Father+ written on their foreheads. 2 I heard a sound coming out of heaven like the sound of many waters and like the sound of loud thunder; and the sound that I heard was like singers who accompany themselves by playing on their harps. 3 And they are singing what seems to be a new song+ before the throne and before the four living creatures+ and the elders,+ and no one was able to master that song except the 144,000,+ who have been bought from the earth. 4 These are the ones who did not defile themselves with women; in fact, they are virgins.+ These are the ones who keep following the Lamb no matter where he goes.+ These were bought+ from among mankind as firstfruits+ to God and to the Lamb, 5 and no deceit was found in their mouths; they are without blemish.+

6 And I saw another angel flying in midheaven,* and he had everlasting good news to declare to those who dwell on the earth, to every nation and tribe and tongue* and people.+ 7 He was saying in a loud voice: “Fear God and give him glory, because the hour of judgment by him has arrived,+ so worship the One who made the heaven and the earth and the sea+ and the springs* of water.”

8 Another, a second angel, followed, saying: “She has fallen! Babylon the Great+ has fallen,+ she who made all the nations drink of the wine of the passion* of her sexual immorality!”*+

9 Another angel, a third, followed them, saying in a loud voice: “If anyone worships the wild beast+ and its image and receives a mark on his forehead or on his hand,+ 10 he will also drink of the wine of the anger of God that is poured out undiluted into the cup of His wrath,+ and he will be tormented with fire and sulfur+ in the sight of the holy angels and in the sight of the Lamb. 11 And the smoke of their torment ascends forever and ever,+ and day and night they have no rest, those who worship the wild beast and its image and whoever receives the mark of its name.+ 12 Here is where it calls for endurance on the part of the holy ones,+ those who keep the commandments of God and hold fast to the faith+ of Jesus.”

13 And I heard a voice out of heaven say, “Write: Happy are the dead who die in union with the Lord+ from this time onward. Yes, says the spirit, let them rest from their labors, for the things they did go right* with them.”

14 Then I saw, and look! a white cloud, and seated on the cloud was someone like a son of man,+ with a golden crown on his head and a sharp sickle in his hand.

15 Another angel emerged from the temple sanctuary, calling with a loud voice to the one seated on the cloud: “Put your sickle in and reap, because the hour has come to reap, for the harvest of the earth is fully ripe.”+ 16 And the one seated on the cloud thrust his sickle into the earth, and the earth was reaped.

17 And still another angel emerged from the temple sanctuary that is in heaven, and he also had a sharp sickle.

18 And still another angel emerged from the altar, and he had authority over the fire. And he called out with a loud voice to the one who had the sharp sickle, saying: “Put your sharp sickle in and gather the clusters of the vine of the earth, for its grapes have become ripe.”+ 19 The angel thrust his sickle into the earth and gathered the vine of the earth, and he hurled it into the great winepress of God’s anger.+ 20 The winepress was trodden outside the city, and blood came out of the winepress as high up as the bridles of the horses for a distance of 1,600 stadia.*

 

15 And I saw in heaven another sign, great and wonderful, seven angels+ with seven plagues. These are the last ones, because by means of them the anger of God is brought to a finish.+

2 And I saw something like a sea of glass+ mingled with fire, and those who are victorious+ over the wild beast and its image+ and the number of its name+ were standing by the sea of glass, holding harps of God. 3 They were singing the song of Moses+ the slave of God and the song of the Lamb,+ saying:

“Great and wonderful are your works,+ Jehovah* God, the Almighty.+ Righteous and true are your ways,+ King of eternity.+ 4 Who will not really fear you, Jehovah,* and glorify your name, for you alone are loyal?+ For all the nations will come and worship before you,+ because your righteous decrees have been revealed.”

5 After this I saw, and the sanctuary of the tent of the witness+ was opened in heaven,+ 6 and the seven angels with the seven plagues+ emerged from the sanctuary, clothed with clean, bright linen and with golden sashes wrapped around their chests. 7 One of the four living creatures gave the seven angels seven golden bowls that were full of the anger of God,+ who lives forever and ever. 8 And the sanctuary became filled with smoke because of the glory of God+ and because of his power, and no one was able to enter the sanctuary until the seven plagues+ of the seven angels were finished.

 

The Watchtower Society's commentary on Isaiah's Prophecy Ch.5 Vol.1

Find article here 

Chapter Five

Jehovah Humiliates Self-Exalted Ones

Isaiah 2:6–4:1

DISGUSTED with the condition of Jerusalem and Judah, the prophet Isaiah now turns to Jehovah God and declares: “You have forsaken your people, the house of Jacob.”(Isaiah 2:6a) What has provoked God to reject the people whom he himself had chosen as his “special property”?—Deuteronomy 14:2.

2 Isaiah’s denunciation of the Jews of his time is of great interest to us. Why? Because the condition of Christendom today is very similar to that of Isaiah’s people, and so is the judgment that Jehovah pronounces. Paying attention to Isaiah’s proclamation will give us a clear understanding of what God condemns and will help us to shun practices that he disapproves of. With keen anticipation, then, let us consider Jehovah’s prophetic word as recorded at Isaiah 2:6–4:1.

In Pride They Bow Down

3 Confessing the error of his people, Isaiah says: “They have become full of what isfrom the East, and they are practicers of magic like the Philistines, and with thechildren of foreigners they abound.” (Isaiah 2:6b) Some 800 years earlier, Jehovah had commanded his chosen people: “Do not make yourselves unclean by any of these things [by which] the nations whom I am sending out from before you have made themselves unclean.” (Leviticus 18:24) Concerning those whom he had selected as his special property, Jehovah forced Balaam to say: “From the top of the rocks I see them, and from the hills I behold them. There as a people they keep tabernacling isolated, and among the nations they do not reckon themselves.” (Numbers 23:9, 12) Yet, by Isaiah’s day Jehovah’s chosen ones have adopted the abominable practices of the surrounding nations and are “full of what is from the East.” Rather than putting faith in Jehovah and his word, they are practicing “magic like the Philistines.” Far from keeping separate from the nations, the land ‘abounds’ with “the children of foreigners”—doubtless, foreigners who introduce ungodly practices to God’s people.

4 Noting the current economic prosperity and the military strength of Judah under King Uzziah, Isaiah states: “Their land is filled with silver and gold, and there is no limit totheir treasures. And their land is filled with horses, and there is no limit to theirchariots.” (Isaiah 2:7) Do the people thank Jehovah for such wealth and military strength? (2 Chronicles 26:1, 6-15) Far from it! Instead, they put their trust in the wealth itself and turn away from its Source, Jehovah God. The result? “Their land is filled with valuelessgods. To the work of one’s hands they bow down, to that which one’s fingers havemade. And earthling man bows down, and man becomes low, and you cannotpossibly pardon them.” (Isaiah 2:8, 9) They turn their faces away from the living God and bow down to lifeless idols.

5 Bowing down can be a sign of humility. But bowing down to lifeless things is futile, making the idol worshiper “low,” degenerate. How can Jehovah pardon such a sin? What will these idolaters do when Jehovah calls them to account?

‘Haughty Eyes Must Become Low’

6 Isaiah continues: “Enter into the rock and hide yourself in the dust because of thedreadfulness of Jehovah, and from his splendid superiority.” (Isaiah 2:10) But no rock will be big enough to protect them, no cover thick enough to conceal them, from Jehovah, the Almighty. When he comes to execute his judgment, “the haughty eyes ofearthling man must become low, and the loftiness of men must bow down; andJehovah alone must be put on high in that day.”—Isaiah 2:11.

7 “The day belonging to Jehovah of armies” is coming. It will be a time for God to express his anger “upon all the cedars of Lebanon that are lofty and lifted up andupon all the massive trees of Bashan; and upon all the lofty mountains and upon allthe hills that are lifted up; and upon every high tower and upon every fortified wall;and upon all the ships of Tarshish and upon all desirable boats.” (Isaiah 2:12-16)Yes, every organization raised up by man as a symbol of his pride and every ungodly individual will be given attention in the day of Jehovah’s wrath. Thus, “the haughtiness ofthe earthling man must bow down, and the loftiness of men must become low; andJehovah alone must be put on high in that day.”—Isaiah 2:17.

8 The foretold day of judgment comes upon the Jews in 607 B.C.E. when Babylonian King Nebuchadnezzar destroys Jerusalem. The inhabitants see their beloved city aflame, its proud buildings demolished, its mighty wall smashed. The temple of Jehovah is reduced to rubble. Neither their treasures nor their chariots amount to anything on “the day belonging to Jehovah of armies.” And their idols? It happens just as Isaiah foretells: “Thevalueless gods themselves will pass away completely.” (Isaiah 2:18) The Jews—princes and mighty men included—are taken into exile to Babylon. Jerusalem is to lie desolate for 70 years.

9 How similar the condition of Christendom is to that of Jerusalem and Judah in Isaiah’s day! Christendom has certainly cultivated a close relationship with the nations of this world. She is an enthusiastic supporter of the United Nations and has filled her house with idols and unscriptural practices. Her adherents are materialistic and put their confidence in military might. And do they not view their clergy as worthy of great distinction, attributing to them titles and honors? Christendom’s self-exaltation will without fail be brought to nothing. But when?

The Impending “Day of Jehovah”

10 The Scriptures point to a “day of Jehovah” that will be of far greater significance than the day of judgment upon ancient Jerusalem and Judah. The apostle Paul, under inspiration, associated the coming “day of Jehovah” with the presence of the enthroned King Jesus Christ. (2 Thessalonians 2:1, 2) Peter spoke of that day in connection with the establishment of ‘new heavens and a new earth in which righteousness is to dwell.’ (2 Peter 3:10-13) It is the day on which Jehovah will execute his judgment upon the entire wicked system of things, including Christendom.

11 “Alas for the day,” says the prophet Joel, “because the day of Jehovah is near, and like a despoiling from the Almighty One it will come!” In view of the imminence of that “day,” should not security during that fear-inspiring time concern everyone? “Who can hold up under it?” asks Joel. He answers: “Jehovah will be a refuge for his people.” (Joel 1:15; 2:11; 3:16) Will Jehovah God be a refuge for those who have a haughty spirit and who put their confidence in riches, military might, and man-made gods? Impossible! God abandoned even his chosen people when they acted in this way. How vital that all of God’s servants “seek righteousness, seek meekness,” and examine seriously the place of Jehovah’s worship in their lives!—Zephaniah 2:2, 3.

“To the Shrewmice and to the Bats”

12 How will idol worshipers view their idols during Jehovah’s great day? Isaiah answers:“People will enter into the caves of the rocks and into the holes of the dust becauseof the dreadfulness of Jehovah and from his splendid superiority, when he rises upfor the earth to suffer shocks. In that day the earthling man will throw his worthlessgods of silver and his valueless gods of gold . . . to the shrewmice and to the bats,in order to enter into the holes in the rocks and into the clefts of the crags, becauseof the dreadfulness of Jehovah and from his splendid superiority, when he rises upfor the earth to suffer shocks. For your own sakes, hold off from the earthling man,whose breath is in his nostrils, for on what basis is he himself to be taken intoaccount?”—Isaiah 2:19-22.

13 Shrewmice live in holes in the ground, and bats roost in dark and desolate caves. Moreover, where a large number of bats roost in one place, there is a repulsive smell and a buildup of thick layers of droppings. Casting idols into such places is fitting. A place of darkness and uncleanness is all that they deserve. As for the people, they will seek refuge in caves and clefts in the rock on the day of Jehovah’s judgment. So the fate of the idols and their worshipers will be the same. True to Isaiah’s prophecy, lifeless idols saved neither their worshipers nor Jerusalem from Nebuchadnezzar’s hands in 607 B.C.E.

14 During the coming day of Jehovah’s judgment upon Christendom and other segments of the world empire of false religion, what will people do? Faced with deteriorating conditions earth wide, most will likely come to realize that their idols are valueless. In place of these, they may well seek refuge and protection in nonspiritual, earthly organizations, perhaps including the United Nations, the “scarlet-colored wild beast” of Revelation chapter 17. It is “the ten horns” of that symbolic wild beast that will destroy Babylon the Great, the world empire of false religion, of which Christendom is a significant part.—Revelation 17:3, 8-12, 16, 17.

15 Although the devastating and burning of Babylon the Great may be the direct work of those symbolic ten horns, it is, in fact, the execution of Jehovah’s judgment. Concerning Babylon the Great, Revelation 18:8 states: “That is why in one day her plagues will come, death and mourning and famine, and she will be completely burned with fire, because Jehovah God, who judged her, is strong.” So to Jehovah God, the Almighty, goes the credit for liberating mankind from domination by false religion. As Isaiah states, “Jehovah alone must be put on high in that day. For it is the day belonging to Jehovah of armies.”—Isaiah 2:11b, 12a.

‘Leaders Are Causing You to Wander’

16 For a human society to be stable, it must have its “support and stay”—such necessities as food and water and, more important, trustworthy leaders who are able to guide the people and maintain social order. Concerning ancient Israel, though, Isaiah foretells: “Look! the true Lord, Jehovah of armies, is removing from Jerusalem andfrom Judah support and stay, the whole support of bread and the whole support ofwater, mighty man and warrior, judge and prophet, and practicer of divination andelderly man, chief of fifty and highly respected man and counselor and expert inmagical arts, and the skilled charmer.” (Isaiah 3:1-3) Mere boys will become princes and rule capriciously. Not only will the rulers oppress the people but “the people willactually tyrannize one over the other . . . They will storm, the boy against the oldman, and the lightly esteemed one against the one to be honored.” (Isaiah 3:4, 5)Children “storm” against their elders, lacking respect for them. So low will be the condition of life that one will say to another who has no qualification for rulership: “You have amantle. A dictator you ought to become to us, and this overthrown mass should beunder your hand.” (Isaiah 3:6) But the ones thus invited will refuse, insisting that they have neither the ability to heal the wounded land nor the wealth to handle the responsibility. They will say: “I shall not become a wound dresser; and in my house there is neitherbread nor a mantle. You men must not set me as dictator over the people.”—Isaiah3:7.

17 Isaiah continues: “Jerusalem has stumbled, and Judah itself has fallen, becausetheir tongue and their dealings are against Jehovah, in behaving rebelliously in theeyes of his glory. The very expression of their faces actually testifies against them,and of their sin like that of Sodom they do tell. They have not hidden it. Woe to theirsoul! For they have dealt out to themselves calamity.” (Isaiah 3:8, 9) God’s people have rebelled against the true God in words and deeds. Even the shameless and unrepentant expressions on their faces expose their sins, which are as disgusting as those of Sodom. They are in a covenant with Jehovah God, yet he will not change his standards for them. “It will be well with the righteous one, for they will eat the veryfruitage of their dealings. Woe to the wicked one!—Calamity; for the treatmentrendered by his own hands will be rendered to him! As for my people, its taskassigners are dealing severely, and mere women actually rule over it. O my people,those leading you on are causing you to wander, and the way of your paths theyhave confused.”—Isaiah 3:10-12.

18 To the elders and the princes in Judah, Jehovah ‘passes sentence’ and ‘enters into judgment’: “You yourselves have burned down the vineyard. What was taken byrobbery from the afflicted one is in your houses. What do you men mean in that youcrush my people, and that you grind the very faces of the afflicted ones?” (Isaiah3:13-15) Instead of working for the welfare of the people, leaders engage in deceitful practices. They misuse their authority by enriching themselves and depriving the poor and needy. But these leaders must answer to Jehovah of armies for their oppression of the afflicted. What a warning this is to those in positions of responsibility today! May they be ever careful not to misuse their authority.

19 Christendom—particularly her clergy and principal ones—has fraudulently acquired much that should belong to the common people, whom she has oppressed and continues to oppress. She has also beaten, persecuted, and maltreated the people of God and has brought great reproach upon Jehovah’s name. In his due time, Jehovah will certainly enter into judgment against her.

“A Brand Mark Instead of Prettiness”

20 After denouncing the wrongs of the leaders, Jehovah turns to the women of Zion, or Jerusalem. Apparently for reasons of fashion, “the daughters of Zion” wear “step chains”—chainlets fastened to their ankles—which make a melodious tinkling sound. The women restrict their stride and walk along “with tripping steps,” cultivating what might be considered a genteel feminine gait. What, if anything, is wrong with this? It is the attitude of these women. Jehovah says: “The daughters of Zion have become haughty and theywalk with their throats stretched forth and ogling with their eyes.” (Isaiah 3:16) Such haughtiness does not escape retribution.

21 Hence, when Jehovah’s judgment comes upon the land, these haughty “daughters of Zion” will lose everything—even the beauty of which they are so proud. Jehovah prophesies: “Jehovah also will actually make the crown of the head of the daughtersof Zion scabby, and Jehovah himself will lay their very forehead bare. In that dayJehovah will take away the beauty of the bangles and the headbands and the moon-shaped ornaments, the eardrops and the bracelets and the veils, the headdressesand the step chains and the breastbands and the ‘houses of the soul’ [probably perfume receptacles] and the ornamental humming shells [or, charms], the fingerrings and the nose rings, the robes of state and the overtunics and the cloaks andthe purses, and the hand mirrors and the undergarments and the turbans and thelarge veils.” (Isaiah 3:17-23; see footnotes.) What a tragic reversal!

22 The prophetic message goes on to say: “Instead of balsam oil there will come tobe merely a musty smell; and instead of a belt, a rope; and instead of an artistic hairarrangement, baldness; and instead of a rich garment, a girding of sackcloth; abrand mark instead of prettiness.” (Isaiah 3:24) In 607 B.C.E., the proud women of Jerusalem fall from wealth to poverty. They lose their freedom and receive “a brand mark” of slavery.

“She Will Certainly Be Cleaned Out”

23 Speaking now to the city of Jerusalem, Jehovah proclaims: “By the sword your ownmen will fall, and your mightiness by war. And her entrances will have to mournand express sorrow, and she will certainly be cleaned out. She will sit down on thevery earth.” (Isaiah 3:25, 26) The men of Jerusalem, even her mighty ones, will be slain in battle. The city will be leveled to the ground. For “her entrances,” it will be a time to “mourn and express sorrow.” Jerusalem will be “cleaned out” and laid desolate.

24 The loss of men by the sword will have drastic consequences for the women of Jerusalem. Concluding this part of his prophetic book, Isaiah foretells: “Seven womenwill actually grab hold of one man in that day, saying: ‘We shall eat our own breadand wear our own mantles; only may we be called by your name to take away ourreproach.’” (Isaiah 4:1) The shortage of marriageable men will become so severe that several women will attach themselves to one man in order to be called by his name—that is, to be publicly known as his wives—and thus be free of the reproach of being without a husband. The Mosaic Law required that a husband provide sustenance and clothing for his wife. (Exodus 21:10) However, agreeing to ‘eat their own bread and wear their own clothing,’ these women are willing to release the man from his legal obligations. What a desperate situation for the once haughty “daughters of Zion”!

25 Jehovah humiliates self-exalted ones. In 607 B.C.E., he does indeed make the haughtiness of his chosen people “bow down” and cause their “loftiness” to become “low.” May true Christians never forget that “God opposes the haughty ones, but he gives undeserved kindness to the humble ones.”—James 4:6.