TRV
Translation
King James Version
What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
Complete Jewish Bible
What do you mean by crushing my people and grinding down the faces of the poor?" says Adonai ELOHIM-Tzva'ot.
Berean Standard Bible
Why do you crush My people and grind the faces of the poor?” declares the Lord GOD of Hosts.
American Standard Version
what mean ye that ye crush my people, and grind the face of the poor? saith the Lord, Jehovah of hosts.
World English Bible Messianic
What do you mean that you crush my people, and grind the face of the poor?” says the Lord, the LORD of Hosts.
Geneva Bible (1599)
What haue ye to do, that ye beate my people to pieces, and grinde the faces of the poore, saith the Lord, euen the Lord of hoasts?
Young's Literal Translation
What--to you? ye bruise My people, And the faces of the poor ye grind.' An affirmation of the Lord, Jehovah of Hosts, And Jehovah saith:
Study This Verse
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.
Copy as
JeromeAD 420
Commentary on Isaiah
(Verse 15.) And the Lord said: Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet, the Lord will strike with a scab the heads of the daughters of Zion, and the Lord will lay bare their secret parts. In that day the Lord will take away the finery of the anklets, the headbands, and the crescents; the pendants, the bracelets, and the scarves; the headdresses, the armlets, the sashes, the perfume boxes, and the amulets; the signet rings and nose rings; the festal robes, the mantles, the cloaks, and the handbags; the mirrors, the linen garments, the turbans, and the veils. Instead of perfume there will be rottenness; and instead of a belt, a rope; and instead of well-set hair, baldness; and instead of a rich robe, a skirt of sackcloth; and branding instead of beauty. Some believe that the daughters of Zion are truly Jewish women, while others think they are metaphorically referring to the cities of Judea, namely the smaller cities, towns, and villages. This is why in the book of Joshua, the names of the cities are listed according to each tribe, and later on, the villages and castles are described and called daughters. According to another interpretation, women are believed to represent souls. If these souls walk with outstretched necks and conduct themselves in a proud manner, abandoning the strong and masculine virtues and instead adopting the weaknesses of women, they are criticized and lose all the virtues they possessed, which are described as moon-shaped pendants, necklaces, rings, bracelets, headdresses, and other similar adornments. This testimony must be used against the women of the Church who walk with their neck extended, and speak with the gestures of their eyes, and applaud with both hands and feet, and walk with a composed gait, not following the guidance of nature, but buying their teachers from actors.
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.
Copy as
Continue studying Isaiah 3:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Isaiah 3:15 presents a searing divine indictment from the Lord GOD of hosts against the corrupt leaders of Judah, who are systematically and brutally exploiting the most vulnerable members of society. Through a powerful rhetorical question, God expresses profound indignation at their active oppression, accusing them of "beating His people to pieces" and "grinding the faces of the poor," thereby underscoring His unwavering commitment to justice and His fierce opposition to those who abuse their authority for personal gain at the expense of the marginalized.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:15 masterfully employs several potent literary devices to convey its message with maximum impact and emotional resonance. The most prominent is the Rhetorical Question, "What mean ye?", which serves not to elicit an answer but to express the Lord's intense indignation, disbelief, and unequivocal condemnation of the leaders' actions. This question immediately engages the audience and underscores the outrageous and indefensible nature of the injustice. Following this, the verse utilizes powerful Metaphorical Language and Vivid Imagery: "beat my people to pieces" and "grind the faces of the poor." These are not literal descriptions but highly evocative figures of speech that graphically portray the brutal, destructive, and dehumanizing effects of the leaders' exploitation. "Beating to pieces" suggests utter destruction and fragmentation, while "grinding the faces" implies a systematic, relentless crushing of dignity, identity, and livelihood, reducing the poor to nothingness for the oppressors' gain. This imagery also verges on Hyperbole, exaggerating the severity of the abuse to emphasize the depth of God's outrage. The phrase "faces of the poor" also employs Synecdoche, where "faces" represents the entire person, emphasizing the personal and public humiliation inflicted upon them. Finally, the declaration "saith the Lord GOD of hosts" functions as an Authoritative Pronouncement, lending immense weight, divine authority, and an undeniable sense of finality to the condemnation, ensuring the audience understands that this is a direct, unchallengeable word from the sovereign, all-powerful God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:15 stands as a profound testament to God's immutable character as a righteous judge and a compassionate defender of the oppressed. It unequivocally reveals that social justice is not merely a human ideal or a societal preference, but a divine imperative, deeply embedded in God's covenant relationship with His people. The Lord's furious indictment of Judah's leaders underscores the foundational biblical principle that power, especially governmental and societal authority, is a sacred trust from God, meant to be wielded for the protection, welfare, and flourishing of the vulnerable, not for self-enrichment or oppression. This verse highlights the inseparable link between authentic worship and ethical conduct; one cannot genuinely claim to serve God while simultaneously perpetrating injustice against His own people. God's personal identification with "my people" and "the poor" reveals His profound empathy and unwavering commitment to intervene on behalf of those who cannot defend themselves, serving as both a stern warning to all who abuse their authority and a comforting assurance to the afflicted that their suffering is not unnoticed by the sovereign Lord of hosts.
REFLECTION AND APPLICATION
Isaiah 3:15 serves as a timeless and piercing mirror, reflecting God's unwavering heart for justice and His profound, personal concern for the marginalized. It compels us to examine not only the grand, systemic structures of oppression in the world but also the more subtle, often unnoticed ways in which we, both individually and collectively, might contribute to or inadvertently overlook injustice. The Lord's rhetorical question, "What mean ye?", echoes through the ages, challenging us to account for our actions, our inactions, and our stewardship of any power, privilege, or resources we possess. Are we actively using our influence, our voices, and our resources to uplift the vulnerable, or are we inadvertently, or even intentionally, contributing to their burden, perhaps through indifference, complicity, or the pursuit of self-interest? This verse calls us to cultivate a posture of profound empathy and active advocacy, recognizing that true faith is demonstrated not merely in our piety or theological assent but in our tangible pursuit of righteousness, mercy, and justice for all, especially those whose voices are often silenced and whose dignity is trampled. It serves as a stark reminder that God sees, hears, and will ultimately judge every act of oppression, providing both a stern warning to the powerful and a comforting assurance to the afflicted that their suffering is not unnoticed by the sovereign Lord of hosts.
Questions for Reflection
FAQ
Who are the "ye" being addressed in this verse?
Answer: The "ye" in Isaiah 3:15 refers directly and unequivocally to the corrupt leaders of Judah, specifically the elders and princes who are explicitly mentioned in the immediately preceding verse, Isaiah 3:14. These were the individuals entrusted by God with the sacred responsibility of governing and protecting the people, but who had instead become exploiters, enriching themselves at the expense of the poor and vulnerable members of society. Isaiah's prophecy is a direct and scathing indictment of their egregious abuse of power and their profound failure to uphold divine justice.
Why does God use such strong and violent imagery like "beat my people to pieces" and "grind the faces of the poor"?
Answer: God employs this vivid, visceral, and violent imagery to convey the extreme severity and brutal reality of the oppression being inflicted upon His people. "Beating to pieces" (Hebrew: dâkâʼ) suggests a crushing, utterly destructive force that not only inflicts physical harm but also breaks down individuals, their spirit, and the very fabric of society. "Grinding the faces of the poor" (Hebrew: ṭâchan) is a powerful and horrifying metaphor for dehumanization and complete exploitation, likening the poor to grain being pulverized and consumed. This language is not merely descriptive; it is intentionally shocking and serves to convey God's profound indignation, anger, and moral outrage at the systematic abuse, highlighting that the leaders' actions were not just negligent but actively destructive and utterly contemptuous of human dignity, particularly that of the vulnerable. It underscores the depth of God's personal offense at such pervasive injustice.
What is the significance of the title "the Lord GOD of hosts" at the end of the verse?
Answer: The title "the Lord GOD of hosts" (Hebrew: _ʼĂdônây Yᵉhôvih tsâbâʼ'_) is profoundly significant and carries immense theological weight. "Lord" (ʼĂdônây) signifies absolute sovereignty and mastership over all creation. "GOD" (Yᵉhôvih) is the sacred covenant name of God, YHWH, emphasizing His faithfulness to His promises and His intimate, personal relationship with Israel. "Of hosts" (tsâbâʼ) refers to armies, heavenly beings, or vast multitudes, signifying God's omnipotence, His command over all creation, and His capacity for decisive action. When combined, this formidable title underscores God's supreme authority, His unwavering commitment to His covenant people, and His overwhelming power to execute justice. It assures the audience that the indictment is from the ultimate, unchallengeable authority, who is fully capable of bringing swift and decisive judgment upon the oppressors and defending the oppressed. It serves as a powerful declaration of His readiness to intervene on behalf of His suffering people.
CHRIST-CENTERED FULFILLMENT
Isaiah 3:15, with its searing indictment of leaders who exploit the poor and vulnerable, finds its profoundest resonance and ultimate fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament prophets vehemently condemned the outward acts of social injustice, Jesus revealed the very heart of God's compassionate concern for the marginalized, not only through His revolutionary teachings but also through His incarnate life and atoning mission. Jesus consistently identified with the poor, the afflicted, and the oppressed, powerfully declaring in Matthew 25:40 that "whatever you did for one of the least of these brothers and sisters of mine, you did for me." He fearlessly condemned the hypocrisy and oppressive practices of the religious and political leaders of His day, much like Isaiah condemned Judah's corrupt elite, exposing their self-serving motives and their gross neglect of "the weightier matters of the law: justice and mercy and faithfulness" (Matthew 23:23). Furthermore, Christ's ultimate act of self-sacrificial love on the cross for sinful humanity, encompassing both oppressor and oppressed, demonstrates the unfathomable depth of God's love and His radical solution to the pervasive problem of human sin, which is the foundational root cause of all injustice. Through His atoning work, Jesus not only bore the consequences of human cruelty and oppression but also inaugurated a new, spiritual kingdom where righteousness and justice will ultimately prevail (Isaiah 9:7). His glorious future return will bring the final, decisive judgment upon all who have perpetrated injustice, and establish a new heaven and new earth where "righteousness dwells" (2 Peter 3:13), thereby perfectly fulfilling the promise of the Lord GOD of hosts to defend His people and ensure that the faces of the poor are ground no more.