TRV
Translation
King James Version
Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
Complete Jewish Bible
Say that it will go well with the righteous, that they will enjoy the fruit of their actions;
Berean Standard Bible
Tell the righteous it will be well with them, for they will enjoy the fruit of their labor.
American Standard Version
Say ye of the righteous, that it shall be well with him; for they shall eat the fruit of their doings.
World English Bible Messianic
Tell the righteous “Good!” For they shall eat the fruit of their deeds.
Geneva Bible (1599)
Say ye, Surely it shalbe well with the iust: for they shall eate the fruite of their workes.
Young's Literal Translation
Say ye to the righteous, that it is good, Because the fruit of their doings they eat.
In the KJVVerse 17,718 of 31,102
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Commentary on Isaiah 3 verses 9–15
9 ¶ The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
10 Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
11 Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
12 As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
13 The LORD standeth up to plead, and standeth to judge the people.
14 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.
15 What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
Here God proceeds in his controversy with his people. Observe,
I. The ground of his controversy. It was for sin that God contended with them; if they vex themselves, let them look a little further and they will see that they must thank themselves: Woe unto their souls! For they have rewarded evil unto themselves. Alas for their souls! (so it may be read, in a way of lamentation), for they have procured evil to themselves, Isa 3:9. Note, The condition of sinners is woeful and very deplorable. Note, also, It is the soul that is damaged and endangered by sin. Sinners may prosper in their outward estates, and yet at the same time there may be a woe to their souls. Note, further, Whatever evils befals sinners it is of their own procuring, Jer 2:19. That which is here charged upon then is, 1. That the shame which should have restrained them from their sins was quite thrown off and they had grown impudent, Isa 3:9. This hardens men against repentance, and ripens them for ruin, as much as anything: The show of their countenance doth witness against them that their minds are vain, and lewd, and malicious; their eyes declare plainly that they cannot cease from sin, Pe2 2:14. One may look them in the face and guess at the desperate wickedness that there is in their hearts: They declare their sin as Sodom, so impetuous, so imperious, are their lusts, and so impatient of the least check, and so perfectly are all the remaining sparks of virtue extinguished in them. The Sodomites declared their sin, not only by the exceeding greatness of it (Gen 13:13), so that it cried to heaven (Gen 18:20), but by their shameless owning of that which was most shameful (Gen 19:5); and thus Judah and Jerusalem did: they were so far from hiding it that they gloried in it, in the bold attempts they made upon virtue, and the victory they gained over their own convictions. They had a whore's forehead (Jer 3:3) and could not blush, Jer 6:15. Note, Those that have grown impudent in sin are ripe for ruin. Those that are past shame (we say) are past grace, and then past hope. 2. That their guides, who should direct them in the right way, put them out of the way (Isa 3:12): "Those who lead thee (the princes, priests, and prophets) mislead thee; they cause thee to err." Either they preached to them that which was false and corrupt, or, if they preached that which was true and good, they contradicted it by their practices, and the people would soon follow a bad example than a good exhortation. Thus they destroyed the ways of their paths, pulling down with one hand what they built up with the other. Que te beatificant - Those that call thee blessed cause thee to err; so some read it. Their priests applauded them, as if nothing were amiss among them, cried Peace, peace, to them, as if they were in no danger; and thus they caused them to go on in their errors. 3. That their judges, who should have patronized and protected the oppressed, were themselves the greatest oppressors, Isa 3:14, Isa 3:15. The elders of the people, and the princes, who had learning and could not but know better things, who had great estates and were not under the temptation of necessity to encroach upon those about them, and who were men of honour and should have scorned to do a base thing, yet they have eaten up the vineyard. God's vineyard, which they were appointed to be the dressers and keepers of, they burnt (so the word signifies); they did as ill by it as its worst enemies could do, Psa 80:16. Or the vineyards of the poor they wrested out of their possession, as Jezebel did Naboth's, or devoured the fruits of them, fed their lusts with that which should have been the necessary food of indigent families; the spoil of the poor was hoarded up in their houses; when God came to search for stolen goods there he found it, and it was a witness against them. It was to be had, and they might have made restitution, but would not. God reasons with these great men (Isa 3:15): "What mean you, that you beat my people into pieces? What cause have you for it? What good does it do you?" Or, "What hurt have they done you? Do you think you had power given you for such a purpose as this?" Note, There is nothing more unaccountable, and yet nothing which must more certainly be accounted for, than the injuries and abuses that are done to God's people by their persecutors and oppressors. "You grind the faces of the poor; you put them to as much pain and terror as if they were ground in a mill, and as certainly reduce them to dust by one act of oppression after another." Or, "Their faces are bruised and crushed with the blows you have given them; you have not only ruined their estates, but have given them personal abuses." Our Lord Jesus was smitten on the face, Mat 26:67.
II. The management of this controversy. 1. God himself is the prosecutor (Isa 3:13): The Lord stands up to plead, or he sets himself to debate the matter, and he stands to judge the people, to judge for those that were oppressed and abused; and he will enter into judgment with the princes, Isa 3:14. Note, The greatest of men cannot exempt or secure themselves from the scrutiny and sentence of God's judgment, nor demur to the jurisdiction of the court of heaven. 2. The indictment is proved by the notorious evidence of the fact: "Look upon the oppressors, and the show of their countenance witnesses against them (Isa 3:9); look upon the oppressed, and you see how their faces are battered and abused," Isa 3:15. 3. The controversy is already begun in the change of the ministry. To punish those that had abused their power to bad purposes God sets those over them that had not sense to use their power to any good purposes: Children are their oppressors, and women rule over them (Isa 3:12), men that have as weak judgments and strong passions as women and children: this was their sin, that their rulers were such, and it became a judgment upon them.
III. The distinction that shall be made between particular persons, in the prosecution of this controversy (Isa 3:10, Isa 3:11): Say to the righteous, It shall be well with thee. Woe to the wicked; it shall be ill with him. He had said (Isa 3:9), they have rewarded evil to themselves, in proof of which he here shows that God will render to every man according to his works. Had they been righteous, it would have been well with them; but, if it be ill with them, it is because they are wicked and will be so. Thus God stated the matter to Cain, to convince him that he had no reason to be angry, Gen 4:7. Or it may be taken thus: God is threatening national judgments, which will ruin the public interests. Now, 1. Some good people might fear that they should be involved in that ruin, and therefore God bids the prophets comfort them against those fears: "Whatever becomes of the unrighteous nation, let the righteous man know that he shall not be lost in the crowd of sinners; the Judge of all the earth will not slay the righteous with the wicked (Gen 18:25); no, assure him, in God's name, that it shall be well with him. The property of the trouble shall be altered to him, and he shall be hidden in the day of the Lord's anger. He shall have divine supports and comforts, which shall abound as afflictions abound, and so it shall be well with him." When the whole stay of bread is taken away, yet in the day of famine the righteous shall be satisfied; they shall eat the fruit of their doings - they shall have the testimony of their consciences for them that they kept themselves pure from the common iniquity, and therefore the common calamity is not the same thing to them that it is to others; they brought no fuel to the flame, and therefore are not themselves fuel for it. 2. Some wicked people might hope that they should escape that ruin, and therefore God bids the prophets shake their vain hopes: "Woe to the wicked; it shall be ill with him, Isa 3:11. To him the judgments shall have sting, and there shall be wormwood and gall in the affliction and misery." There is a woe to wicked people, and, though they may think to shelter themselves from public judgments, yet it shall be ill with them; it will grow worse and worse with them if they repent not, and the worst of all will be at last; for the reward of their hands shall be given them, in the day when every man shall receive according to the things done in the body.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter CXXXVI
The climax of your sin is that you hate the righteous one whom you killed, as well as those who by his grace are godly, righteous and loving. It is for this reason that the Lord said, “Woe to their soul, because they have taken evil counsel against themselves, saying, ‘Let us take away the just one, for he is distasteful to us.’ ” Although you did not offer a sacrifice to Baal, like your ancestors, and did not offer cakes in groves and on hills to the heavenly army, you did not accept the Lord’s Christ. Whoever does not know Christ does not know the will of God. Whoever rejects and hates him obviously rejects and hates the one who sent him. Whoever does not have faith in him does not believe the words of the prophets who preached his good news and proclaimed him to all people.
Hegesippus (as quoted by Eusebius of Caesarea, AD 339)AD 180
Memoirs (Book V), as quoted in Church History (Book II), Chapter 23, Sections 13-15
The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'
And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.'
And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.'
And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' [Isaiah 3:10 LXX]
So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' [Luke 23:34]
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 2:3
Immediately following, the prophet himself explains why he called them rulers of Sodom and people of Gomorrah: “Your hands are full of blood.” Again a little later he says, “They have proclaimed their sin as Sodom and made it manifest. Woe to their souls, because they have taken evil counsel with themselves, saying, ‘We will bind the just one, for he is a burden to us.’ ” Since he overtly speaks of blood and a plot against a just man, there is nothing else this could be than the plot against our Savior Jesus Christ.
Athanasius of AlexandriaAD 373
Letter 11.5
Those who look upon their dispersion and the desolation of their city may not aptly say, “Woe to them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us.” It is so true, for when they erred concerning the Scriptures, they did not know that “the one who digs a pit for his neighbor falls in it; and a serpent will bite the one who destroys a hedge.”
Cyril of JerusalemAD 386
Catechetical Lecture 13:12
They bound Jesus and led him to the meeting place of the high priest. Can you recognize that this was already written? Isaiah says, “Woe to their souls because they have taken evil counsel against themselves, saying, ‘Let us bind the just one, for he is troublesome to us.’ ” Woe to their souls indeed! Let us see why. Isaiah was sawn in two, but afterwards the people were restored. Jeremiah was thrown into the dungeon, but the Jews had their wound healed. In these instances the sin was against a man, and therefore less. However, when they sinned not against a man but against God become human, then woe to their souls!
Ambrose of MilanAD 397
On the Blessings of the Patriarchs 3.13
It is the tribes, then, that are meant by the names of the patriarchs. From the tribe of Simeon come the scribes, from that of Levi the chief priests, who brought their wickedness to completion and filled up the entire measure of their fathers’ ungodliness in the passion of the Lord. They took counsel against the Lord Jesus, to kill him, even as Isaiah says, “Alas for their souls! Because they have devised an evil counsel against themselves, saying. ‘Let us bind the just one, for he is profitless to us.’ ” They killed the prophets and apostles who announced the coming of the Lord of salvation and preached his glorious passion and resurrection. Thereafter, in their greed and out of their desire for earthly wickedness, they fled from sharing in the divine, from chastity of body and moderation of spirit, contempt for money and profit in grace.
Tyrannius RufinusAD 411
COMMENTARY ON THE APOSTLES’ CREED 20
For he [Jesus] had done so many good works among them. He had given sight to the blind, feet to the lame, the power of walking to the palsied, life also to the dead; for all these good works they paid him death as his price, appraised at thirty pieces of silver. It is related also in the Gospels that he was bound. This also the word of prophecy had foretold by Isaiah, saying, “Woe to their soul, who have devised a most evil device against themselves, saying, ‘Let us bind the just one, seeing that he is unprofitable to us.’ ”
JeromeAD 420
Commentary on Isaiah
(Verses 10, 11.) Woe to their souls, for evil has been repaid to them. Speak to the righteous, for they are well, for they have eaten the fruit of their inventions. Woe to the wicked for evil, for the retribution of his hands will be upon him. According to the Hebrew and other interpreters, this is the meaning: Woe to them because they have received their own wickedness. Therefore, you who hear or read the book of the Prophet, praise the righteousness of God, for he has done good, for the wicked have consumed the labors of their hands. And woe to the impious people for evil has befallen them: for they have received what they deserve. And he who delivered his ruler to Roman authority, he himself is subject to Roman servitude. According to the Septuagint interpreters who said: Woe to their soul: for they have devised a wicked plan against themselves, saying: Let us bind the just, for he is useless to us: therefore they shall eat the fruit of their own works, clearly refers to the passion of Christ, that they have devised a wicked plan, not so much against the just, as against themselves and their own soul: and now they shall eat the fruit of their own works. For whatever a man sows, that he will also reap (Gal. VI, 5-8), and each one will bear his own burden.
Gregory the DialogistAD 604
PASTORAL CARE 3:31
Again, they are to be admonished that if they are not afraid of being wicked; they should at least be ashamed of being seen for what they are. Often a sin that is concealed is avoided, because a mind that is ashamed to be taken for what it does not fear to be in fact is sometimes ashamed to be in fact what it avoids appearing to be. On the other hand, when a person is shamelessly and notoriously wicked, then, the more freely he commits every kind of evil, the more he thinks it lawful, and in imagining it lawful, he is thereby without doubt immersed in it all the more. Therefore, it is written, “They have proclaimed abroad their sin as Sodom, and they have not hid it.” For if Sodom had concealed its sin, it would still have sinned, but in fear. But it had completely lost the curb of fear, in that it did not seek even darkness in its sinning. Therefore, it is said again, “The cry of Sodom and Gomorrah is multiplied.” For sin in words is sin in act, but sin that is cried out is sin committed with deliberation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 3:10 serves as a profound counterpoint within a chapter predominantly focused on God's impending judgment against Judah and Jerusalem. This verse offers a beacon of divine justice and hope, affirming God's unwavering commitment to the righteous and articulating the foundational principle that faithfulness and integrity inevitably lead to well-being and favorable outcomes. It stands in stark contrast to the severe pronouncements of doom upon the wicked, encapsulating the enduring biblical truth that actions bear their corresponding fruit, thereby providing a steadfast assurance to those who walk in God's ways amidst societal decay.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:10 employs several potent literary devices to convey its message with clarity and impact. Contrast is foundational, as this verse stands in stark opposition to the preceding verses that detail the severe judgment awaiting the wicked and corrupt in Judah. This juxtaposition powerfully highlights the distinct destinies of the righteous and the unrighteous, underscoring God's unwavering moral order. The phrase "eat the fruit of their doings" is a vivid Metaphor, drawing on familiar agricultural imagery to illustrate the profound principle of consequences. Just as a farmer inevitably reaps what they sow, so too do individuals experience the natural and divinely ordained outcome of their moral and spiritual choices. This metaphor makes an abstract theological principle tangible and relatable. Furthermore, the verse functions as a divine Assurance or promise, providing profound comfort and unwavering hope to the righteous amidst a context of widespread despair and impending national doom. It is a clear declaration of God's unwavering faithfulness to those who remain true to Him, serving as a beacon of hope in a dark and chaotic time.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:10 articulates a fundamental principle of biblical theology: God's righteous governance ensures that actions have consequences, and ultimately, the righteous will be vindicated, blessed, and experience true well-being. This verse profoundly reassures believers that their faithfulness and integrity are never in vain, even when surrounded by corruption, injustice, or experiencing significant hardship. It speaks directly to God's immutable character as a just judge who precisely distinguishes between the obedient and the disobedient, promising a future where integrity is honored and rewarded. This truth undergirds the entire biblical narrative, from the covenant blessings and curses meticulously outlined in the Torah to the glorious eschatological promises of the New Testament. It reinforces the profound idea that true well-being and prosperity are not merely material, but are deeply rooted in a right relationship with God and a life lived in accordance with His divine will.
REFLECTION AND APPLICATION
Isaiah 3:10 offers profound and timeless encouragement for believers navigating a world that often appears to reward injustice and penalize righteousness. It serves as a powerful reminder that despite superficial appearances, God's moral order is ultimately unshakeable and perfectly just. Living a life of integrity, marked by sincere obedience to God's commands and genuine love for others, is not a futile endeavor but a divine investment in eternal well-being and flourishing. This verse calls us to persevere steadfastly in good deeds, to champion justice, and to maintain our unwavering faith, even when immediate circumstances are challenging, or our efforts seem to go unnoticed or unappreciated. It assures us that our "doings"—our acts of kindness, our pursuit of holiness, our commitment to truth, and our faithful service—are like precious seeds sown in good ground, and God Himself guarantees a harvest of "well-being." This profound truth should motivate us to live with intentionality and purpose, knowing that our character and actions are not only seen by God but will also determine the spiritual and eternal fruit we ultimately bear.
Questions for Reflection
FAQ
Does "it shall be well with him" mean the righteous will never suffer?
Answer: No, the promise of "it shall be well" for the righteous in Isaiah 3:10 does not guarantee an absence of suffering, trials, or hardship in this earthly life. The Bible is abundantly clear that even the most righteous individuals can and often do face tribulation, persecution, and profound difficulties (e.g., the extensive suffering of Job, or Jesus' warning in John 16:33 that believers will have tribulation in the world). Instead, "well-being" (Hebrew, ṭôwb) encompasses a holistic and profound sense of divine favor, inner peace, spiritual flourishing, and ultimate vindication that transcends immediate, external circumstances. It refers to a deep spiritual contentment, God's sustaining presence, and the unwavering assurance of His ultimate reward, both in this life and the life to come. It signifies that despite any external difficulties, the righteous individual's foundational state with God is eternally secure and blessed.
How does this verse relate to the concept of grace, where salvation is not based on works?
Answer: Isaiah 3:10, while emphasizing the "fruit of their doings," speaks primarily to the principle of divine justice and the natural, divinely ordained consequences of a life lived in alignment with God's will, particularly within an Old Testament covenantal framework. It does not contradict the New Testament doctrine of salvation by grace through faith (e.g., Ephesians 2:8-9). Rather, it complements and illuminates it. Salvation is indeed a gratuitous gift from God, received through faith and not earned by human works, but genuine, saving faith inevitably produces good works as its natural "fruit" (e.g., James 2:17). Therefore, the "doings" of the righteous are not the cause or basis of their salvation, but rather the evidence of their transformed heart, the expression of their gratitude, and the outworking of their obedience to God's indwelling Spirit. These righteous "doings" lead to the "well-being" that God promises to His faithful children, highlighting the blessed outcome of a life lived in authentic response to His sovereign grace.
CHRIST-CENTERED FULFILLMENT
Isaiah 3:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the verse speaks of the righteous "eating the fruit of their doings," it implicitly points to the perfect righteousness that fallen humanity could never fully achieve on its own. Jesus Christ is the quintessential and only truly Righteous One (e.g., 1 John 2:1), who perfectly fulfilled all of God's righteous demands and lived a life of flawless obedience to the Father's will. His "doings" were not for His own benefit, but for the salvation of humanity. Through His atoning sacrifice on the cross, He bore the full weight and consequences of humanity's unrighteousness, allowing believers to be declared righteous in Him (e.g., 2 Corinthians 5:21). Therefore, the "well-being" promised in Isaiah 3:10 is ultimately realized not through our own imperfect efforts, but through our spiritual union with Christ. Believers, by faith in Him, are imputed with His perfect righteousness and receive the glorious "fruit" of His perfect life and sacrificial death—eternal life, profound peace with God, and spiritual flourishing (e.g., Romans 5:1). We "eat the fruit" of His doing, and our subsequent righteous acts become the natural fruit of the Holy Spirit working within us, confirming our transformed status as those in whom it is truly and eternally "well."