Isaiah 3:6

KJV

When a man shall take hold of his brother of the house of his father, [saying], Thou hast clothing, be thou our ruler, and [let] this ruin [be] under thy hand:

KJV (with Strong's)

When a man {H376} shall take hold {H8610} of his brother {H251} of the house {H1004} of his father {H1}, saying, Thou hast clothing {H8071}, be thou our ruler {H7101}, and let this ruin {H4384} be under thy hand {H3027}:

Complete Jewish Bible

A man will take hold of his brother in his father's house and say, "You have a coat, so rule us! Take charge of this ruin!"

Berean Standard Bible

A man will seize his brother within his father’s house: “You have a cloak—you be our leader! Take charge of this heap of rubble.”

American Standard Version

When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand;

Commentary

### SUMMARY
Isaiah 3:6 vividly portrays the profound societal collapse and leadership vacuum that would engulf Judah as a consequence of their rebellion against God. In this desperate scenario, the nation's inhabitants, stripped of true governance and stability, would resort to grasping at any semblance of authority, even imploring a fellow citizen who merely possesses basic clothing—a symbol of minimal provision amidst widespread destitution—to assume leadership over the pervasive ruin. This verse underscores the dire state of a people abandoned by divine favor due to their sin, highlighting the tragic breakdown of order and the desperate search for any form of stability in a land consumed by chaos.

### CONTEXT
* **Literary Context:** Isaiah 3:6 is embedded within a larger prophetic oracle (Isaiah 2-5) that pronounces God's judgment upon Judah and Jerusalem for their pride, idolatry, and social injustice. The preceding verses, particularly [Isaiah 3:1-5](/isaiah/3-1 "Isaiah 3:1-5 - God Removes Judah's Leaders"), detail God's intention to remove every "stay and staff" from society—meaning all forms of capable leadership, provision, and support. This divine action would leave the nation without its wise men, judges, prophets, and even its basic necessities, leading to a state where children and oppressive rulers would dominate. Verse 6 then illustrates the immediate, stark consequence of this leadership vacuum: a desperate, almost absurd, scramble for anyone who appears to possess even the most rudimentary resources or stability, showcasing the utter breakdown of social order and the desperate search for a leader, however unqualified.
* **Historical & Cultural Context:** The prophecy of Isaiah was delivered during a tumultuous period in Judah's history, spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (circa 740-681 BC). This era was marked by the rising Assyrian Empire, which posed a significant geopolitical threat, and by internal moral decay within Judah. The people had largely abandoned the Mosaic covenant, engaging in idolatry, oppressing the poor, and displaying rampant social injustice, as condemned throughout [Isaiah 1](/isaiah/1 "Isaiah 1 - The Great Arraignment"). Culturally, leadership was typically hereditary or appointed by divine or royal authority, and a leader was expected to embody wisdom, justice, and strength. The scenario in Isaiah 3:6—where someone with mere "clothing" is begged to rule—is a stark inversion of these cultural expectations, highlighting the extreme destitution and desperation that would follow divine judgment, perhaps reflecting the aftermath of siege or famine where basic possessions would be rare and valuable.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Isaiah. Firstly, it emphasizes the **consequences of disobedience** to God's covenant, demonstrating how national sin leads directly to societal decay, chaos, and the withdrawal of divine blessing and competent leadership, echoing the warnings found in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"). Secondly, it highlights the theme of a **desperate leadership vacuum**, where the absence of righteous and capable leaders leads to a people grasping at superficial qualifications. The "clothing" becomes a poignant symbol of the scarcity and utter poverty that would afflict Judah, where even minimal possessions signify a position of relative advantage. Finally, the verse underscores the **pervasive ruin and judgment** that would befall Jerusalem, not just politically or economically, but extending to the very fabric of society, leaving it in a state of physical and social collapse, as further elaborated in the descriptions of desolation in [Isaiah 3:24-26](/isaiah/3-24 "Isaiah 3:24-26 - The Desolation of Jerusalem").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **man (Hebrew, _ʼîysh'_):** From H376, meaning "a man as an individual or a male person; often used as an adjunct to a more definite term." In this context, it emphasizes the common, ordinary individual, not someone of inherent authority or noble standing, highlighting the desperation that forces the people to turn to anyone, regardless of their qualifications.
* **clothing (Hebrew, _simlâh'_):** From H8071, meaning "a dress, especially a mantle; apparel, cloth(-es, -ing), garment, raiment." This term refers to outer raiment, often signifying social standing or wealth. In a context of widespread destitution and judgment, possessing intact clothing would be a rare and valuable asset, distinguishing one from the impoverished and plundered masses, thus becoming a symbol of a minimal, yet significant, form of provision or status.
* **ruin (Hebrew, _makshêlâh'_):** From H4384, meaning "a stumbling-block, but only figuratively (fall, enticement (idol)); ruin." This word denotes a fall, a collapse, or a heap of ruins. Its use here powerfully conveys the utter desolation of the land and its social structures, emphasizing the extent of the nation's physical and social decay.

#### Verse Breakdown
* **"When a man shall take hold of his brother of the house of his father":** This clause paints a picture of desperate urgency and familial appeal. "Taking hold" suggests a forceful, almost pleading, act, indicating the gravity of the situation. The appeal is made to a "brother," a kinsman, emphasizing the breakdown of broader societal structures and the retreat to the most basic familial units for any hope of leadership. The phrase "of the house of his father" further highlights this intimate, yet desperate, familial connection, suggesting that even within families, the search for a leader is fraught with desperation.
* **"[saying], Thou hast clothing, be thou our ruler":** This is the core of the desperate plea. The qualification for leadership is not wisdom, justice, or strength, but merely the possession of "clothing"—a symbol of basic provision, perhaps indicating one who has escaped the general destitution or has some minimal resources. The request to "be thou our ruler" (Hebrew: _qâtsîyn_, a magistrate or leader) underscores the complete absence of legitimate authority and the people's willingness to accept anyone who appears to have even a shred of stability or resource.
* **"and [let] this ruin [be] under thy hand":** This final phrase vividly describes the state of the nation and the nature of the requested leadership. "This ruin" refers to the collapsed, devastated state of Judah, both physically and socially. To have it "under thy hand" means to take charge of it, to manage it, or to be responsible for it. It highlights the overwhelming task facing any potential leader, emphasizing that they are not being asked to lead a prosperous nation, but to somehow manage and restore a land utterly consumed by destruction and chaos.

#### Literary Devices
Isaiah 3:6 employs several powerful literary devices to convey its message of desolation and desperation. **Symbolism** is prominent, with "clothing" representing not just garments but a rare sign of material possession, status, or even survival in a time of extreme poverty and ruin. Conversely, "ruin" (Hebrew: _makshêlâh_) symbolizes the complete societal and physical collapse of Judah. The verse also utilizes **Irony**, as the people are so desperate for leadership that they seek it from someone whose only qualification is a basic material possession, rather than wisdom, integrity, or divine appointment. This highlights the absurd and tragic state of a society devoid of true guidance. Furthermore, there is an element of **Hyperbole** in the portrayal of the nation's desperation, emphasizing the extreme extent of the judgment and the resulting chaos, where the very fabric of society has unraveled to such a degree.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:6 serves as a stark theological commentary on the consequences of national apostasy and the withdrawal of God's blessing. It illustrates that when a people reject divine wisdom and justice, the very foundations of their society crumble, leading to a vacuum of competent leadership and pervasive ruin. This desperate search for a leader, based on superficial qualifications like "clothing," underscores humanity's inherent need for governance and order, yet also highlights the futility of seeking solutions apart from God's appointed ways. The verse implicitly points to the divine sovereignty over nations, demonstrating that God can humble even the proudest societies by removing their "stay and staff" and allowing chaos to ensue as a form of judgment.

* [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - Righteous Rulers") - "When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn."
* [Leviticus 26:14-17](/leviticus/26-14 "Leviticus 26:14-17 - Consequences for Disobedience") - "But if ye will not hearken unto me... I will set my face against you, and ye shall be slain before your enemies."
* [Hosea 13:11](/hosea/13-11 "Hosea 13:11 - God Gives and Takes Kings") - "I gave thee a king in mine anger, and took him away in my wrath."

### REFLECTION AND APPLICATION
Isaiah 3:6 offers a sobering reflection on the fragility of human societies when they stray from divine principles. It reminds us that true stability, prosperity, and effective leadership are not merely products of human ingenuity or material wealth, but are ultimately gifts from God, contingent upon a nation's righteousness and adherence to His covenant. When a society embraces pride, injustice, and idolatry, it invites a spiritual and social decay that manifests in a leadership crisis and widespread ruin. This verse challenges believers to look beyond superficial qualifications for leadership and to earnestly pray for, and actively seek, leaders who embody wisdom, integrity, and a fear of God. It also calls us to recognize that our ultimate hope and security do not rest in any human leader or earthly possession, but in the unchanging sovereignty and faithfulness of God, who alone can bring order out of chaos and true healing to a broken world. We are compelled to be agents of righteousness in our own spheres of influence, contributing to the spiritual health of our communities and nations.

#### Questions for Reflection
* **How does the desperation depicted in Isaiah 3:6 challenge our modern perceptions of leadership and what truly qualifies someone to lead?**
* **In what ways might our own societies, or even our personal lives, be prone to seeking superficial "clothing" (i.e., external appearances or fleeting comforts) instead of true, God-given wisdom and character in leadership?**
* **What is our responsibility as believers to pray for and support righteous leadership, and to be a moral influence in our communities, in light of the consequences of societal decay shown in this verse?**

### FAQ
**What does "clothing" symbolize in Isaiah 3:6, and why is it presented as a qualification for leadership?**

Answer: In Isaiah 3:6, "clothing" (Hebrew: *simlâh*) symbolizes not just a garment, but a rare and valuable possession in a time of extreme scarcity and destitution. In ancient societies, one's attire often indicated social status, wealth, or at least freedom from abject poverty. When God's judgment leads to widespread ruin, famine, and plundering, as hinted at in [Isaiah 3:24](/isaiah/3-24 "Isaiah 3:24 - Desolation and Shame"), having intact clothing would distinguish one from the masses who have lost everything. Therefore, it is presented as a qualification for leadership out of sheer desperation; the people are so devoid of true, capable leaders that they grasp at anyone who appears to possess even the most basic resources or a semblance of stability, hoping that such a person might somehow manage the overwhelming "ruin." It highlights the profound breakdown of societal order and the absence of any genuinely qualified individuals.

**How does Isaiah 3:6 relate to the broader theme of God's judgment on Judah?**

Answer: Isaiah 3:6 is a vivid illustration of the direct consequences of God's judgment on Judah for their sin, pride, and social injustice, a theme that pervades the early chapters of Isaiah. The preceding verses ([Isaiah 3:1-5](/isaiah/3-1 "Isaiah 3:1-5 - God Removes Judah's Leaders")) explain that God would remove all forms of competent leadership and provision from the land. Verse 6 then depicts the immediate, chaotic outcome of this divine intervention: a society so utterly broken that its people are reduced to begging anyone with a minimal possession like "clothing" to take charge of the widespread "ruin." This scenario underscores the severity of God's judgment, demonstrating that national disobedience leads not only to external threats but also to internal collapse, a leadership vacuum, and profound societal decay, fulfilling the warnings of the covenant found in passages like [Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Curses for Disobedience").

### CHRIST-CENTERED FULFILLMENT
Isaiah 3:6, with its depiction of a broken people grasping at superficial leadership amidst utter ruin, powerfully foreshadows humanity's inherent need for a true and righteous King, a need ultimately fulfilled in Jesus Christ. The desperation of Judah, seeking a ruler based on the mere possession of "clothing," highlights the futility of human attempts to establish order and find salvation apart from God's perfect provision. In contrast to the temporary, flawed, and ultimately incapable human leaders, Christ is presented as the divinely appointed King, whose qualifications are not earthly possessions but perfect righteousness, wisdom, and power. He is the one who truly takes "this ruin" – the ruin of sin, death, and a fallen world – "under His hand," not merely to manage it, but to redeem it completely. The New Testament consistently portrays Jesus as the ultimate Shepherd and King, the one who brings true order and salvation where there was chaos and spiritual destitution ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd"), [Matthew 2:6](/matthew/2-6 "Matthew 2:6 - Ruler from Bethlehem")). Unlike the desperate plea for a human ruler to merely preside over ruin, Christ actively conquers ruin, offering genuine hope and eternal life to all who turn to Him. He is the one who truly has the "clothing" of righteousness, not as a symbol of earthly wealth, but as the very garment of salvation He provides for His people ([Isaiah 61:10](/isaiah/61-10 "Isaiah 61:10 - Garments of Salvation"), [Revelation 7:9](/revelation/7-9 "Revelation 7:9 - White Robes of the Redeemed")), making Him the only capable and worthy ruler over all creation ([Philippians 2:9-11](/philippians/2-9 "Philippians 2:9-11 - Jesus Exalted")).

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

Isaiah 4:1

¶ And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

John 6:15

¶ When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

Judges 11:6

And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon.

Judges 11:8

And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.