V 1-3 It’s so important to know the historical setting of time that Isaiah spoke to Israel’s kings and people. Moral decay and social injustice are not hidden from the Lord. When Leadership forsakes God His discipline comes but the prophet offers hope to those who will repent. Despite Israel’s failure God’s covenant purposes will prevail.
Isaiah’s ministry was about 50 years in length from 740-690 BC during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah. 140 years earlier Judah and Israel had divided because of God’s judgment on King Solomon. He broke three commands that God gave to Israel in Deut. 17:14-17
When you enter the land which the LORD your God gives you, and you possess it and live in it, and you say, ‘I will set a king over me like all the nations who are around me,’ you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the LORD has said to you, ‘You shall never again return that way.’ He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself.
The division occurred after the death of King Solomon, around 931. Before that Israel was ruled by: Saul (c. 1050–1010 BC) and David (c 1010–970 BC). After Solomon’s death his son Rehoboam became king. Rehoboam’s harsh policies moved the 10 northern tribes to rebel and follow Jeroboam, forming the kingdom of Israel. The tribes of Judah and Benjamin remained loyal to Rehoboam, forming the kingdom of Judah. Scripture tells us that God appointed Jeroboam to be king of Israel in the North over 10 of the 12 tribes (1 Kings 11:29ff)
Jeroboam feared that his tribes would reunite because of the requirement in God’s law to come three times yearly to Jerusalem. To prevent Israel from doing that he built two Temples, one in Bethel near the border of Judah and the other up North in Dan. He placed a golden calf in each and said they were the gods of Israel. Consequently, each successive king in Israel carried on this idolatrous practice.
Isaiah 2:22 ends with the call to “Stop regarding man, whose breath of life is in his nostrils…”A warning against trusting in human power, pride, or man-made religion. The only secure hope is in the Lord, not in idols, alliances, wealth, or even religious practices. Because the people looked to their ungodly leaders rather than to the Lord, He is going to remove “support and supply…” (v. 1). The questionable character of their leaders is seen in their pride and self-reliance. Chapter 2 emphasized the demise of mankind in general, but chap. 3 considers the specific removal of the leaders of Judah. People should not trust in people to solve their difficulties because they do not have power to bring about any real, lasting solutions.
The name used in v 1 is the Lord GOD of Hosts. Each element of His name is significant for us to understand. “Lord” from the Hebrew “Adonai” is a a title of sovereignty and mastership. It emphasizes God’s role as Sovereign and ruler over everything.
“GOD” – YHVH (Yahveh) is God’s covenant name, revealed to Moses in Exodus 3:14 as “I AM WHO I AM.” It speaks of God’s self-existence, eternity, and unchanging nature. Out of fear of misusing or mispronouncing God’s holy name, religious Jews will not vocalize YHWH. They believe the name is too sacred for casual or careless use. Instead they substitute, HaShem (the name), and Elohim which speaks of God’s power and rule.
“Hosts” – Tzva’ot which literally means “armies” or “hosts” is a reference to the armies of heaven (angels), nature, and earthly armies all under God’s command. They portray God as a Divine Warrior, Commander-in-Chief of all powers in heaven and earth.
These names combine God’s intimacy (YHVH), sovereignty (Adonai), and military power (Tzva’ot). They unite God’s relational love (YHWH) with His kingly power (Hosts). God is not just a benign presence but actively ruling and at times swarring for righteousness. God is to be feared, and in that fear comes security, love and care for everything that is right.
God’s children can trust God’s strength in spiritual warfare because “The LORD of Hosts is with us” (Psalm 46). We are called to submit to His lordship, knowing He reigns over every force seen and unseen. We see Him in Messiah Yeshua as He leads the armies of heaven (Revelation 19:11–16) and reigns as King of kings.
Isaiah sees the Lord going to war against His own people for the sake of His name and holiness. When a nation turns from God, He sometimes allows its supports to crumble, not out of malice, but to expose where the people have placed their trust. God is a jealous God.
V 4–7 We learn because of Israel’s misplaced faith God raises up incompetent Leadership. Here we see God’s sovereignty at work in the nation’s governorship “I will make boys their princes, and infants shall rule over them.” Real competent and godly leaders will be rare, and things will be so bad that no one will want to serve in a position of leadership. Isaiah sarcastically predicts that the only qualification for a leader will be: Do you own a coat? Even with these absurd qualifications people will resist positions of leadership, making the claim “I do not own a coat”. No one will have any answers to bring health and healing, and so, the least qualified will end up as leaders. What follows is a breakdown in social order with oppression, disrespect for elders, and confusion.
This is why those who belong to the Lord must lead godly lives as each of us has a role to play as God’s servants. Leadership is a gift and a calling, not a grasping for power. When the righteous refuse to lead, the void is filled by the unfit. We must raise up godly leaders in our home, our congregations, and our community.
V 8–12 “For Jerusalem has stumbled, and Judah has fallen, because their speech and their deeds are against the Lord” Their rebellion is open and defiant—like Sodom. Instead of hiding their sin, they boast in it (v. 9). Therefore, God declares that their sin will return upon them—they will eat the fruit of their deeds.
But as the rebellious will experience the fruit of their actions, so will the righteous eat the fruit of their actions (vv. 10-11). Though the nation will experience judgment, it will go well for the righteous. The remnant of Israel will abide in the Lord and His commands as revealed in His Word. Scripture reveals how God’s people are to walk amid an evil and perverted generation. This is why we study to learn how to live today.
When sin is normalized and celebrated, judgment is not far behind. God calls us to speak the truth, not conform to the spirit of the age. We must be willing to be different even if it costs us. We need an eternal perspective not just a temporal one.
V 13–15 God holds Israel’s leaders responsible for their ungodly behavior. “It is you who have devoured the vineyard; the spoil of the poor is in your houses.” (v. 14) They are accused of exploiting the poor and using their positions for personal gain. In our day we learn that God has brought His judgment on our leaders both in the church and our government. Nothing is hidden from the Lord. God holds leaders to a higher standard. Whether a pastor, parent, teacher, or official our leadership is a stewardship. We all have a role in caring for the Lord’s vineyard. This is not just true in our congregations but in all that we do. The earth is the LORD’S, and all it contains, The world, and those who dwell in it (Ps 24:1).
V. 16–26 In these verses the Lord declares His judgment on the daughters of Zion. “Because the daughters of Zion are haughty and walk with outstretched necks…” (v. 16) The attitude of the women are the focus of condemnation and would result in the reversal of their fortunes. Their pride is not just external it reflects the internal state of the nation. God will bring shame on them for their actions. The reference to the women’s hair in v. 17 reflects the practice in those days of the treatment of prisoners. Shaving off hair, or portions of it, was considered an act of public humiliation (2 Sam. 10:4-5). The Lord will also strip away their jewelry and replace their luxury with shame (v. 24). Where there was perfume, there will be stench. Where there was beauty, there will be branding. These are the judgments described in the covenant in Deut. 28. God is not against beauty, but He opposes pride. When outward appearance becomes our god, it invites His discipline. Our beauty must be the fruit of a humble and godly heart (1 Peter 3:3–4).
Isaiah 3:25–4:1 presents a reversal of Judah’s pride and self-reliance. “Your men shall fall by the sword, and your mighty men in battle.” The consequence of this judgment is not only military defeat but social devastation. With so many men killed, the women are left alone, vulnerable, and desperate (vv. 25–26).
This desperation is seen in 4:1, where seven women are pictured clinging to one man, pleading for marriage. They offer to provide their own food and clothing, traditionally expected of a husband. Their appeal is motivated not primarily by a material need, but by a desire for social acceptance and to avoid the stigma associated with singleness in a patriarchal society. Their external adornment has failed them; what they once valued no longer secures their place in society.
This is the result when people reject God’s Word. But even in judgment, God always has a remnant. Chapter 4 will open with a message of hope and restoration. Judgment is not the end of the story for those who will come or return to the Lord.
