Isaiah 3:5

KJV

And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.

KJV (with Strong's)

And the people {H5971} shall be oppressed {H5065}, every one {H376} by another {H376}, and every one {H376} by his neighbour {H7453}: the child {H5288} shall behave himself proudly {H7292} against the ancient {H2205}, and the base {H7034} against the honourable {H3513}.

Complete Jewish Bible

People will oppress each other - everyone his friend, everyone his neighbor. The young will be insolent toward their elders, the insignificant arrogant toward the respected.

Berean Standard Bible

The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable.

American Standard Version

And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the old man, and the base against the honorable.

Commentary

### SUMMARY
Isaiah 3:5 powerfully prophesies the profound societal disintegration and moral chaos that would engulf Judah as a direct consequence of their rebellion against God. This prophetic declaration details an internal environment marked by pervasive oppression, where established social norms are inverted, traditional respect for authority is obliterated, and mutual antagonism replaces communal harmony. The verse underscores a complete breakdown of order, revealing a society consumed by internal strife, where the young arrogantly defy the old, and the contemptible rise against the esteemed, all serving as a stark manifestation of divine judgment and deep-seated moral collapse.

### CONTEXT
* **Literary Context:** Isaiah 3:5 is intricately woven into a significant prophetic section spanning [Isaiah 2-5](/isaiah/2 "Isaiah 2-5 - Prophecies of Judgment and Restoration"), which pronounces God's impending judgment upon Judah and Jerusalem. Following a glorious vision of God's future kingdom centered on Zion in [Isaiah 2:1-5](/isaiah/2-1-5 "Isaiah 2:1-5 - The Mountain of the Lord"), the prophet abruptly shifts to the grim reality of Judah's present sin and its devastating consequences. Specifically, [Isaiah 3:1-3](/isaiah/3-1-3 "Isaiah 3:1-3 - Removal of Leaders and Provisions") describe God's deliberate removal of essential societal pillars—capable leaders, wise counselors, and vital provisions—leaving the nation vulnerable and leaderless. This sets the stage for the subsequent verse, [Isaiah 3:4](/isaiah/3-4 "Isaiah 3:4 - Child-Rulers and Oppression"), which foretells the rise of immature and oppressive rulers, further exacerbating the societal decay. Isaiah 3:5 then elaborates on the resulting anarchy and moral inversion, demonstrating how the absence of righteous leadership and divine favor leads directly to widespread internal strife and the subversion of natural social hierarchies. The progression from the removal of support to the rise of unworthy leaders, culminating in internal rot, underscores the comprehensive nature of God's judgment on a rebellious people.
* **Historical & Cultural Context:** The prophecies of Isaiah were delivered during a tumultuous period in Judah's history, primarily in the 8th century BCE, spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. This era was characterized by significant political instability, the rising dominance of the Assyrian Empire, and pervasive social injustice within Judah itself. Culturally, ancient Near Eastern societies, including Israel, placed immense value on age, wisdom, and established social order. Elders (`zâqên`) were revered as repositories of wisdom, experience, and often served as local judges or counselors, as evidenced in passages like [Ruth 4:2](/ruth/4-2 "Ruth 4:2 - Elders at the Gate") and [Proverbs 16:31](/proverbs/16-31 "Proverbs 16:31 - Gray Hair a Crown of Glory"). Disrespect for elders or the elevation of the "base" (those of low standing or ill repute) over the "honourable" (those of high repute, integrity, and wisdom) was a profound inversion of their deeply ingrained social norms. Such a breakdown was not merely a social inconvenience but a clear sign of divine displeasure and the unraveling of the covenant community, reflecting a nation that had drifted far from its covenant obligations and was experiencing the consequences of moral decay.
* **Key Themes:** Isaiah 3:5 powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. Firstly, it highlights the theme of **Divine Judgment and Retribution**, demonstrating that societal decay is a direct and inevitable consequence of national sin and rebellion against God's covenant. When a nation forsakes righteousness, God withdraws His blessing and protection, allowing internal chaos to ensue, as warned in [Deuteronomy 28:15-68](/deuteronomy/28-15-68 "Deuteronomy 28 - Curses for Disobedience"). Secondly, it underscores **Societal Corruption and Moral Inversion**. The verse vividly illustrates a complete reversal of justice and order, where the vulnerable are oppressed by their peers, and traditional respect for wisdom and authority is replaced by arrogance and contempt. This theme is echoed in other prophetic books, such as [Amos 2:6-7](/amos/2-6-7 "Amos 2:6-7 - Oppression of the Poor") which condemns the oppression of the poor and the perversion of justice. Thirdly, the verse speaks to the **Breakdown of Leadership and Social Fabric**. The prophecy suggests that the removal of righteous leaders (foretold in [Isaiah 3:1-4](/isaiah/3-1-4 "Isaiah 3:1-4 - Removal of Leaders and Child-Rulers")) leads directly to a vacuum filled by the unworthy, resulting in widespread internal strife and a disintegrated community, a stark contrast to the ideal of a just and compassionate society found in [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Oppressed (Hebrew, _nâgas'_):** From H5065, this primitive root signifies "to drive (an animal, a workman, a debtor, an army); by implication, to tax, harass, tyrannize." It denotes a relentless, burdensome pressure or exactment, often associated with a taskmaster or oppressor. In this context, it speaks to a pervasive internal suffering where fellow citizens, rather than external enemies, become the source of distress and tyrannical treatment, highlighting a deep moral corruption within the community where people exploit and burden one another.
* **Ancient (Hebrew, _zâqên'_):** From H2205, this term refers to an "old" person, specifically an "aged, ancient (man), elder(-est), old (man, men and...women), senator." In ancient Israelite society, the `zâqên` was not merely an old person but often held a position of respect, wisdom, and authority within the community, serving as a leader, judge, or counselor. The "child behaving proudly against the ancient" signifies a profound subversion of the natural and divinely ordained social order, where wisdom, experience, and established authority are scorned and replaced by youthful arrogance.
* **Base (Hebrew, _qâlâh'_):** From H7034, this primitive root means "to be light (as implied in rapid motion), but figuratively, only (be (causatively, hold) in contempt); base, contemn, despise, lightly esteem, set light, seem vile." It describes someone of little weight, value, or integrity, considered contemptible or vile. The elevation of such individuals against the "honourable" (H3513, `kâbad`, meaning weighty, glorious, esteemed) illustrates a complete inversion of righteous societal values, where the unworthy, lacking moral substance, are exalted and the deserving are debased or held in contempt.

#### Verse Breakdown
* **"And the people shall be oppressed, every one by another, and every one by his neighbour":** This opening clause immediately establishes the pervasive internal strife and lack of peace within Judah. The term "oppressed" (`nâgas'`) indicates a relentless, burdensome pressure. Crucially, this oppression is not from an external foe but arises from within the community itself, with individuals turning against one another. The repetition of "every one by another" and "every one by his neighbour" emphasizes the widespread, intimate, and inescapable nature of this internal tyranny, indicating a complete breakdown of communal trust, justice, and solidarity. It suggests a society where exploitation, harassment, and burdensome demands are commonplace between fellow citizens.
* **"the child shall behave himself proudly against the ancient":** This phrase vividly illustrates the inversion of traditional social hierarchy and respect. "The child" (`naʻar`, referring to a youth or young person, often inexperienced) behaving "proudly" (`râhab`, meaning to act insolently, importune severely, or be overbearing) against "the ancient" (`zâqên`, the elder or respected wise person) signifies a profound disrespect for age, wisdom, and established authority. In a culture that revered elders as sources of counsel and stability, this insolence represents a fundamental unraveling of societal order and moral foundations, where the inexperienced and immature usurp the place of the wise and venerable.
* **"and the base against the honourable":** This final clause further reinforces the theme of moral and social inversion. "The base" (`qâlâh`, those of low standing, contemptible character, or little integrity, implying a lack of weight or value) are depicted as rising up "against the honourable" (`kâbad`, those esteemed for their integrity, wisdom, or position, implying weight, significance, and glory). This signifies a society where the unworthy, the ignoble, and those lacking moral substance are elevated, while those deserving of respect and honor are scorned, debased, or brought low. This complete reversal of proper values, where vice is rewarded and virtue is punished, is a clear sign of divine judgment and deep societal depravity.

#### Literary Devices
Isaiah 3:5 employs several potent literary devices to convey its message of profound societal decay and moral inversion. **Juxtaposition** and **Antithesis** are central, starkly contrasting the "child" with the "ancient" and the "base" with the "honourable." This creates a powerful image of a world turned upside down, where natural and divinely ordained order is completely inverted, emphasizing the depth of Judah's moral corruption. The phrase "every one by another, and every one by his neighbour" utilizes **Repetition** and **Emphasis** to underscore the pervasive and internal nature of the oppression, highlighting that the breakdown is not merely external but has corrupted the very fabric of communal relationships. The entire verse functions as a form of **Prophetic Lament** or **Warning**, painting a vivid and distressing picture of the consequences of national sin, designed to evoke a sense of urgency and despair regarding Judah's spiritual state. The imagery itself is a form of **Symbolism**, where the specific social inversions (youth against elder, base against honorable) symbolize the broader moral and spiritual chaos resulting from a rejection of God's covenant and His righteous standards.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:5 serves as a profound theological statement on the devastating consequences of national apostasy and moral decay. It reveals that when a society abandons its covenant relationship with God and forsakes righteousness, the resulting vacuum is filled not merely by external enemies, but by internal chaos and self-inflicted harm. The breakdown of respect, authority, and justice within the community is a direct manifestation of divine judgment, a natural consequence of turning away from the source of all order and wisdom. This verse underscores the biblical principle that true societal flourishing is intrinsically linked to adherence to God's laws and the cultivation of virtues like humility, respect, and justice. Without these foundations, the social fabric unravels, leading to mutual oppression and the exaltation of the unworthy, serving as a stark warning against the dangers of moral relativism, the rejection of divine standards, and the perils of self-rule apart from God.

* [Deuteronomy 28:43-44](/deuteronomy/28-43-44 "The Alien Will Rise Above You")
* [Proverbs 30:11-14](/proverbs/30-11-14 "A Generation That Curses Parents and Oppresses the Poor")
* [Lamentations 5:12](/lamentations/5-12 "Princes Hanged, Elders Disrespected")

### REFLECTION AND APPLICATION
Isaiah 3:5 offers a sobering mirror for any society, including our own. It reminds us that the health and stability of a community are not solely dependent on economic prosperity or political strength, but fundamentally on its moral and spiritual foundations. When respect for wisdom, experience, and legitimate authority erodes, and when individuals turn against one another in selfish pursuit, the very fabric of society begins to fray, leading to internal strife and a loss of communal trust. This verse challenges us to examine our own attitudes towards elders and those in positions of leadership, and to consider how our personal actions contribute to either the upholding or the undermining of just and compassionate relationships within our communities. It calls us to cultivate humility, to honor those who deserve it, and to actively resist the temptation to oppress, demean, or exploit our neighbors. Ultimately, true societal flourishing stems from a collective and individual commitment to God's principles of justice, love, and righteousness, fostering an environment where mutual respect and divine order prevail over chaos and contempt.

#### Questions for Reflection
* **In what ways might our contemporary society exhibit signs of the "child behaving proudly against the ancient" or "the base against the honourable"?**
* **How does a widespread lack of respect for wisdom, experience, and legitimate authority contribute to societal breakdown in our current context?**
* **What practical steps can individuals and communities take to foster greater mutual respect, uphold justice, and prevent internal oppression?**
* **How does our personal commitment to living out biblical principles of justice and compassion impact the broader health and spiritual well-being of our community?**

### FAQ
**What caused the societal breakdown described in Isaiah 3:5?**

Answer: The societal breakdown described in [Isaiah 3:5](/isaiah/3-5 "Isaiah 3:5 - Societal Oppression and Inversion") is presented as a direct and inevitable consequence of Judah's widespread sin and rebellion against God's covenant. Throughout [Isaiah 2](/isaiah/2 "Isaiah 2 - The Mountain of the Lord and Judgment") and [Isaiah 3](/isaiah/3 "Isaiah 3 - Judgment on Judah and Jerusalem"), the prophet details the nation's idolatry, pervasive injustice, arrogance, and moral corruption. In His judgment, God would remove the capable leaders and essential provisions that sustained the society, as explicitly mentioned in [Isaiah 3:1-3](/isaiah/3-1-3 "Isaiah 3:1-3 - Removal of Leaders and Provisions"). This divine withdrawal of blessing and protection would leave the nation vulnerable to internal chaos, where the people would oppress each other, and traditional social hierarchies would be inverted, reflecting their deep spiritual disorder. It's a powerful illustration that true societal stability and order are rooted in righteousness and obedience to God.

**Is this prophecy purely literal, or does it have symbolic meaning?**

Answer: While the prophecy certainly describes literal social conditions that would afflict Judah, leading to tangible suffering and disorder, it also carries profound symbolic meaning. The literal breakdown of social order—children disrespecting elders, the ignoble rising above the honorable—symbolizes the deeper spiritual and moral decay within the nation. It reflects a world turned upside down because its values have been inverted, mirroring their turning away from God's divine order. The chaos and perversion on the human level are a direct manifestation of their rebellion against the divine order. Thus, it serves as both a literal prediction of future societal turmoil and a symbolic representation of the spiritual sickness that had gripped Judah, a theme often explored in prophetic literature, such as in [Hosea 4:1-2](/hosea/4-1-2 "Hosea 4:1-2 - Israel's Unfaithfulness and Moral Decay") which laments the lack of truth, mercy, and knowledge of God.

### CHRIST-CENTERED FULFILLMENT
Isaiah 3:5, with its stark depiction of societal inversion, mutual oppression, and the contempt of the honorable, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. While the verse laments the rise of the "base against the honourable," Christ, the ultimate "Honourable One" and the very Son of God, willingly subjected Himself to the ultimate humiliation. He, who was without sin and worthy of all glory, allowed Himself to be treated as "base" and contemptible, being reviled, despised, and ultimately crucified by those who held Him in contempt, as powerfully prophesied in [Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected by Men"). In His kingdom, the world's values are truly inverted, but for redemptive purposes: "the last will be first, and the first last" ([Matthew 20:16](/matthew/20-16 "Matthew 20:16 - The Last Shall Be First")). Jesus, the Lamb of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), did not oppress His neighbor but laid down His life for them, bearing the oppression of sin and death on the cross. He establishes a new order where true honor is found not in worldly status or arrogance, but in humble service and self-sacrifice ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Exaltation")). Through His atoning work, Christ addresses the root cause of societal breakdown—sin—and offers the only true path to justice, peace, and restored relationships, ultimately bringing divine order out of human chaos and elevating the truly honorable in His righteous kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Jeremiah 9:3

And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.

Jeremiah 9:8

Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.

Leviticus 19:32

Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I [am] the LORD.

Micah 3:1

¶ And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know judgment?

Micah 3:3

Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.

Isaiah 1:4

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.