King James Version

Isaiah 3

26 verses with commentary

Judgment on Jerusalem

For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water,

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The title 'Lord, the LORD of hosts' combines Adonai (sovereign master) with Yahweh Sabaoth (covenant God of armies), emphasizing both authority and power. God's removal of 'stay and staff' (support structures) represents comprehensive judgment—both bread (physical sustenance) and water (life necessity) will be withdrawn. This divine action demonstrates that human survival depends entirely on God's provision, not human systems.

The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,

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God's judgment includes removing competent leadership: mighty men, warriors, judges, prophets, prudent men, and elders. The comprehensive list shows social collapse affecting military, judicial, spiritual, and civic leadership. This reverses the leadership structure Moses established (Exodus 18) and fulfills covenant curses. Leaderless societies fall into chaos, demonstrating that good governance is God's gift, not human achievement.

The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator. the honourable: Heb. a man eminent in countenance eloquent: or, skilful of speech

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God's removal of 'the captain of fifty' and 'honourable man' indicates judgment through leadership vacuum. The inclusion of 'eloquent orator' (Hebrew 'nebon lachash'—skillful enchanter or persuasive speaker) suggests loss of both civic and spiritual guidance. Divine judgment often manifests through depriving a nation of competent leadership (Job 12:24), leaving society vulnerable to chaos. This anticipates Paul's teaching that governing authorities exist by God's ordinance (Romans 13:1); their removal evidences divine displeasure.

And I will give children to be their princes, and babes shall rule over them.

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The collapse continues with children ruling and babes governing—imagery of incompetent, immature leadership. This reversal of proper order constitutes judgment, not progress. The Hebrew 'ta'alulim' (capricious ones) suggests whimsical, unreliable rulers. When God gives immature leaders, it exposes and punishes a nation's folly, as He did with Rehoboam (1 Kings 12).

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.

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Social cohesion disintegrates into mutual oppression—people turning on each other. The generational and social reversals (child against elder, base against honorable) overturn God's ordained order. Honor structures that maintain social peace collapse when divine judgment removes restraining grace. This anticipates Jesus's description of end-times betrayal (Matthew 24:10).

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:

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Social collapse is evident when leadership defaults to anyone with minimal resources—'thou hast clothing, be thou our ruler.' The desperation reflects total breakdown of normal hierarchical structures; mere possession of garments qualifies for leadership. The phrase 'let this ruin be under thy hand' acknowledges societal devastation yet seeks any governance. This illustrates covenant curses' outworking (Deuteronomy 28:43-44) where social order disintegrates, anticipating Jesus' teaching that a house divided cannot stand (Matthew 12:25).

In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people. swear: Heb. lift up the hand healer: Heb. binder up

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The refusal—'I will not be an healer'—indicates complete social breakdown when potential leaders reject responsibility. The acknowledgment of lacking food and clothing reveals economic devastation. The phrase 'make me not a ruler' shows that even desperate appeals cannot compel leadership in collapsed society. This reverses biblical patterns where God raises leaders (Judges 2:16); absent divine appointment, chaos reigns. It demonstrates that leadership is divine calling, not human presumption.

For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.

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Isaiah identifies the root cause of judgment: Jerusalem's stumbling and Judah's falling result from their speech and actions being 'against the LORD.' The Hebrew 'lamar' (rebel against) indicates active defiance. Their conduct directly 'provokes the eyes of His glory,' meaning God's manifest presence witnesses their rebellion. Deliberately sinning before God's watchful eyes compounds guilt.

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.

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Judah's open shamelessness regarding sin parallels Sodom's blatant immorality. The phrase 'they declare their sin' indicates prideful, public wickedness without conscience or concealment. Rather than hiding sin in shame, they parade it openly. The pronouncement 'woe unto their soul' declares self-inflicted judgment—they 'have rewarded evil unto themselves' through their choices.

Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.

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Amid judgment, Isaiah offers hope to the individual righteous. 'Say ye to the righteous, it shall be well with him' promises divine protection and blessing even during national judgment. The principle that the righteous will 'eat the fruit of their doings' establishes individual accountability—corporate judgment doesn't nullify personal faith's benefits. This anticipates Ezekiel's teaching on individual responsibility (Ezekiel 18).

Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him. given: Heb. done to him

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The contrasting 'woe unto the wicked' establishes the principle of divine retribution. The parallelism with verse 10 emphasizes individual accountability—each person receives according to their deeds. The phrase 'given him' indicates divine justice ensures appropriate consequences. This dual outcome (blessing/curse) reflects the covenant structure Moses established (Deuteronomy 28-30).

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. lead: or, call thee blessed destroy: Heb. swallow up

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The inverted social order where 'children are their oppressors, and women rule over them' describes covenant curse (Deuteronomy 28:30-33) manifesting in societal chaos. While not inherently denigrating women or youth, this indicates abandonment of God-ordained structures (cf. Isaiah 3:4). The phrase 'they which lead thee cause thee to err' indicts corrupt leadership that misdirects God's people. Jesus later warned against blind guides leading the blind (Matthew 15:14), emphasizing that unfaithful shepherds destroy the flock.

The LORD standeth up to plead, and standeth to judge the people.

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The courtroom imagery—'the LORD standeth up to plead, and standeth to judge'—depicts God as both prosecutor and judge. The dual role emphasizes that divine justice is comprehensive: God both presents the case against sin and renders verdict. This anticipates the final judgment where Christ judges by the Father's authority (John 5:22, 27). The 'people' (plural 'ammim') facing judgment may indicate nations generally or covenant people specifically, showing none escape divine scrutiny.

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. eaten: or, burnt

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God's judgment specifically targets 'the ancients' (elders) and 'princes' who exploited the poor, using the metaphor of vineyard consumption—devouring what they should have stewarded. The accusation 'the spoil of the poor is in your houses' indicts systemic economic injustice. Leaders enriched themselves through oppression, violating covenant obligations to protect the vulnerable (Exodus 22:21-27). This anticipates James 5:1-6's woe against rich oppressors and Jesus' teaching that judgment weighs heavily on those given greater responsibility (Luke 12:48).

What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

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The rhetorical question 'What mean ye that ye beat my people to pieces, and grind the faces of the poor?' employs violent imagery for economic exploitation. 'Grinding faces' suggests crushing, dehumanizing treatment. The possessive 'my people' emphasizes that oppressing the poor violates God's ownership and care for His covenant community. This reflects the principle that mistreatment of the vulnerable constitutes offense against God Himself (Proverbs 14:31; Matthew 25:40), anticipating Jesus' identification with 'the least of these.'

Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: wanton: Heb. deceiving with their eyes mincing: or, tripping nicely

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The indictment against 'daughters of Zion' being 'haughty' with 'stretched forth necks' and 'wanton eyes' critiques prideful seduction and luxury. While some interpret this as condemning women specifically, the broader context suggests corporate judgment on societal vanity. The imagery parallels chapter 2's judgment on male pride (towers, cedars), demonstrating that divine judgment targets arrogance regardless of gender. This anticipates New Testament teaching on modest godliness (1 Timothy 2:9-10; 1 Peter 3:3-4).

Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts. discover: Heb. make naked

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God's promise to 'smite with a scab the crown of the head' and 'discover their secret parts' describes humiliating judgment—likely referring to conquest and slavery. Beauty becomes disfigurement, modesty becomes shame. The vivid imagery shows that what was used for seduction and pride becomes the means of disgrace. This anticipates the principle that sin's consequences often mirror its expression (Galatians 6:7), and that God opposes the proud (James 4:6).

In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, cauls: or, networks

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The detailed inventory of adornments—'tinkling ornaments' (anklets), 'cauls' (headbands), and 'round tires like the moon' (crescent necklaces)—emphasizes the extent of luxury that will be removed. Some ornaments, like moon crescents, may have pagan associations (cf. Judges 8:21, 26). The comprehensive list demonstrates both material excess and possible idolatrous syncretism. God's judgment strips away what displaced or competed with devotion to Him.

The chains, and the bracelets, and the mufflers, chains: or, sweet balls mufflers: or, spangled ornaments

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Chains, bracelets, and mufflers (veils) continue the inventory of luxury items facing removal. The progression through various ornamental categories emphasizes totality of coming loss. This reversal—from abundance to deprivation—illustrates covenant curse outworking (Deuteronomy 28:47-48). The imagery anticipates Jesus' warning against laying up treasure on earth where moth and rust corrupt (Matthew 6:19), and Paul's exhortation that godliness with contentment is great gain (1 Timothy 6:6).

The bonnets, and the ornaments of the legs, and the headbands, and the tablets , and the earrings, tablets: Heb. houses of the soul

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Bonnets (turbans), leg ornaments, headbands, perfume boxes, and earrings extend the comprehensive catalog. The meticulous detail serves rhetorical purpose: emphasizing both the extent of luxury and completeness of its loss. This thorough enumeration demonstrates that judgment will be comprehensive, sparing nothing of former glory. It reflects the principle that what we treasure reveals our heart's devotion (Matthew 6:21).

The rings, and nose jewels,

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Rings and nose jewels complete the enumeration of personal ornaments. The nose ring (Hebrew 'nezem ap') was common adornment in ancient Near East (Genesis 24:47). The exhaustive listing serves to heighten the contrast with coming deprivation (v. 24), where finery gives way to degradation. This pattern of reversal—abundance to want—characterizes covenant judgment and anticipates Jesus' teaching on the first becoming last (Matthew 19:30).

The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,

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The inventory shifts to clothing—changeable suits (festive robes), mantles, wimples (cloaks), and crisping pins (purses). The inclusion of multiple garment changes ('changeable suits') suggests excessive wardrobe far beyond necessity, indicating luxury and vanity. Jesus later contrasted Solomon's splendor with lilies that neither toil nor spin (Matthew 6:28-29), teaching that anxiety over clothing reveals misplaced trust.

The glasses, and the fine linen, and the hoods, and the vails.

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The final items—glasses (mirrors), fine linen, hoods, and veils—complete the twenty-one item inventory. Mirrors (likely polished bronze) symbolize self-focus and vanity. The comprehensive catalog serves prophetic purpose: demonstrating that every element of pride and luxury faces judgment. This exhaustive approach parallels the biblical pattern that sin's every manifestation must be addressed, not merely selected aspects (James 2:10).

And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.

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The fivefold reversal—sweet smell to stink, girdle to rent (tear), well set hair to baldness, stomacher (sash) to sackcloth, beauty to burning—depicts total humiliation. Each element inverts former glory: fragrance becomes stench, beauty becomes disfigurement, fine clothing becomes mourning garb. The phrase 'burning instead of beauty' likely refers to branding marks of slavery or scars from conquest. This complete reversal demonstrates that divine judgment precisely targets pride's manifestations.

Thy men shall fall by the sword, and thy mighty in the war. mighty: Heb. might

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The prophecy that 'thy men shall fall by the sword' and 'thy mighty in the war' indicates military defeat and loss of male protectors. In ancient context, this left women vulnerable to exploitation and poverty. The personification of the city as female addresses corporate Judah, warning that covenant unfaithfulness leads to military defeat. This fulfills Deuteronomic curse that enemies would prevail (Deuteronomy 28:25), demonstrating that God fights against His rebellious people rather than for them.

And her gates shall lament and mourn; and she being desolate shall sit upon the ground. desolate: or, emptied: Heb. cleansed

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The imagery of gates lamenting and mourning while Jerusalem sits desolate 'upon the ground' depicts total devastation. City gates, centers of commerce and justice (Ruth 4:1), become sites of grief rather than prosperity. The personified city 'being desolate shall sit upon the ground' echoes Lamentations' depiction of Jerusalem's post-exile mourning (Lamentations 1:1). This concludes chapter 3's judgment oracle: from pride to prostration, from glory to grief.

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Isaiah 3

Judgment on Jerusalem

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