Isaiah 40

Isaiah 40:1

Introduction

This chapter continues the description of the abuses among the people, which started in the previous chapter. In the light of God it has become clear how insignificant man is (Isaiah 2:22), despite his pride and arrogancy. But the people of God do not know this yet. In order to let them know, the LORD is now taking away all their resources. Through this judgment, which always “begins with the household of God” (1 Peter 4:17), Zion is humiliated.

As general as the knocking down of human pride in the previous chapter is, as precise and profound will be the judgment on Zion. The judgment will be on the city and the people, while the focus of this will be on the leaders and the distinguished women.

The LORD shows how the judgments take place. The judgments are described here in a way that is only understood if we have an eye for them. Then we discover that He takes things away, both materially and spiritually, with a purpose. He wants to force His people, as it were, to ask for Him again. The LORD takes them into the remote and desolate wilderness without aids to speak to their hearts (Hosea 2:14).

The LORD Removes Supply and Support

The words “for behold” with which Isaiah 3:1 begins connect directly to the above. They are the introduction to the judgments that will strike Jerusalem and Judah because of the abuses described in the previous chapter. These judgments are carried out by “the Lord, the LORD of hosts” (for the meaning of these names see the explanation at Isaiah 1:24). These names of God combine the exaltedness, absolute authority and omnipotence of God as sovereign Ruler and Judge and imply a strongly threatening judgment.

The removal of “supply and support” means that the LORD will deprive the people – that is, Jerusalem and Judah – who place their trust in man and not in the LORD, of any form of support, both naturally and spiritually. Anything they believe to be giving them support will be removed, so that nothing remains to rely on. The natural support for their bodies “of bread and … of water” will disappear, so that their strength will perish. There will also be a lack of spiritual support, for fighting strength, competent guidance, counsel and craftsmanship will be removed (Isaiah 3:2-3).

The LORD removes everything on which the people place any trust, whether it comes from a good or an evil (the “diviner”) source. He can take away support through death. He can also do so because the enemy leaves nothing edible and captures the leaders and deports them to his own country. The people will become powerless because of lack of food and they will become adrift because of lack of guidance (2 Kings 24:14).

Extreme confusion is the result, a confusion that is increased by a reversal of values and standards. The LORD “will make mere lads their princes” (Isaiah 3:4). He will make His people prey to the “capriciousness” of the immature, unsensible youth, who believe they have the wisdom (Ecclesiastes 10:16a; 1 Kings 12:8-11). The only twelve-year-old King Manasseh is an example of this (2 Chronicles 33:1-11).

The incompetent leadership and arbitrariness of a child as a king create anarchy and confusion. Each member of the people will seek his own right (Isaiah 3:5). Each will oppress the other in order to get what he thinks he is entitled to. The commandment to love one’s neighbor has completely turned into the opposite, selfishness. The result is the oppression of each other and the trampling of each other’s rights.

Those for whom respect is due because of their age and life experience, “the elder”, will be violently driven from their place by inexperienced “youth” (cf. 1 Peter 5:5a; Leviticus 19:32). The “inferior”, the man who performs nothing and contributes nothing to the welfare of the community, but merely damages it, does not hesitate to attack “the honorable”, the man who seeks and commits himself to the good of the community. Age and position, to which a certain respect belongs, no longer make any impression.

The same leveling we see today in society and among God’s people. Children have a say and call the shots. They approach and treat the elderly with disrespect. As a result, society is disrupted. Faith sees in this the hand of God Who surrenders man to himself because man does not want Him.

Well, maybe the family bond still gives some hope (Isaiah 3:6). People will seek support from a family member who has a semblance of prestige, which is seen in wearing a “cloak”. Someone who has a conspicuous appearance will be accosted by those who are desperately looking for a person who can bring some order to the “ruin”. They beg him to take charge over the mess.

However, the hope on a family member of stature for an outcome is in vain (Isaiah 3:7). Also family members cannot or do not want to help each other. Nobody wants to take the responsibility to be the “healer” of the sick society. Everyone hides behind the lack of food and leadership abilities and makes that clear. He may be wearing a cloak, but he does not have one in his home. His own interest forbids him from even attempting to deal with the chaos. He refuses to function as a leader. It indicates that society has collapsed and is completely distraught.

Isaiah 40:2

Reason for Judgment

The prophet reminds his readers of the spiritual and moral causes of this anarchy in Jerusalem and Judah (Isaiah 3:8). This situation is the result of their brutal and blatant rebellion against the LORD expressed in “their speech and their actions”. There is not only discontent, grumbling, but an outright rebellion. It is a general principle that whoever rises up in word and deed against the LORD stumbles and falls. Challenging and brutal they rebel against the glorious presence of the LORD (cf. Jude 1:9-10). It is this glory that made the nations flee in the previous section (Isaiah 2:19).

And yet they know His glory, for He has revealed Himself for many centuries as the holy and merciful God. Although they know His glory, they prefer sin. Instead of making His glory the subject of their conversation, they speak openly about their sins without any shame (Isaiah 3:9; cf. Hosea 5:5; Hosea 7:10; Romans 1:32). Freely rendered, Isaiah 3:9a reads: ‘The expression of their faces speaks volumes.’ They have “a harlot’s forehead” and refuse “to be ashamed” (Jeremiah 3:3), “they did not even know how to blush” (Jeremiah 6:15).

They “never cease from sin” (2 Peter 2:14). That is why Isaiah pronounces the “woe to them”. He who is characterized by such shamelessness “hurts himself”. Such a person brings the judgment on himself, he works his own demise.

We also see it today in the world around us and in professing Christianity. Homosexuality, the practice of Sodom, is no longer considered a sin, but is seen as a normal expression of life. Even in what were once strongholds of orthodoxy, homosexual couples are told: ‘We respect your faithfulness in the relationship. There is room for you in the church.’ Once again they show their resemblance to Sodom and thus call judgment on themselves (Genesis 18:20).

In fact, this is the measure of the sin of the world. Not only do they commit these sins, but they also give hearty approval to those who practice them (Romans 1:32). The latter is also evidenced by their rejection and oppression of people who to them are dissenters. See for this the practice of our, Western world, anti-discrimination laws.

Isaiah 40:3

Reason for Judgment

The prophet reminds his readers of the spiritual and moral causes of this anarchy in Jerusalem and Judah (Isaiah 3:8). This situation is the result of their brutal and blatant rebellion against the LORD expressed in “their speech and their actions”. There is not only discontent, grumbling, but an outright rebellion. It is a general principle that whoever rises up in word and deed against the LORD stumbles and falls. Challenging and brutal they rebel against the glorious presence of the LORD (cf. Jude 1:9-10). It is this glory that made the nations flee in the previous section (Isaiah 2:19).

And yet they know His glory, for He has revealed Himself for many centuries as the holy and merciful God. Although they know His glory, they prefer sin. Instead of making His glory the subject of their conversation, they speak openly about their sins without any shame (Isaiah 3:9; cf. Hosea 5:5; Hosea 7:10; Romans 1:32). Freely rendered, Isaiah 3:9a reads: ‘The expression of their faces speaks volumes.’ They have “a harlot’s forehead” and refuse “to be ashamed” (Jeremiah 3:3), “they did not even know how to blush” (Jeremiah 6:15).

They “never cease from sin” (2 Peter 2:14). That is why Isaiah pronounces the “woe to them”. He who is characterized by such shamelessness “hurts himself”. Such a person brings the judgment on himself, he works his own demise.

We also see it today in the world around us and in professing Christianity. Homosexuality, the practice of Sodom, is no longer considered a sin, but is seen as a normal expression of life. Even in what were once strongholds of orthodoxy, homosexual couples are told: ‘We respect your faithfulness in the relationship. There is room for you in the church.’ Once again they show their resemblance to Sodom and thus call judgment on themselves (Genesis 18:20).

In fact, this is the measure of the sin of the world. Not only do they commit these sins, but they also give hearty approval to those who practice them (Romans 1:32). The latter is also evidenced by their rejection and oppression of people who to them are dissenters. See for this the practice of our, Western world, anti-discrimination laws.

Isaiah 40:4

The Righteous and the Wicked

In the midst of all this wickedness, there is a word for “the righteous”, which is he who fears God and shows it in his life (Isaiah 3:10; cf. Isaiah 1:19). No matter how difficult it may be for him in this situation, he may know that his life will produce fruit which he himself will be allowed to enjoy. For him, this is an encouraging knowledge in the face of the fate “of the wicked” (cf. Isaiah 1:20). It will go badly with the latter because he has lived badly (Isaiah 3:11). The judgment as the wages of sin is deserved by himself. He has asked for it because of his sins and he will receive it.

These two ways and where they end, we find many times in the book of Proverbs. It is the law: “Whatever a man sows, this he will also reap” (Galatians 6:7b). This applies to every human being of every age, including us now.

Isaiah 40:5

The Righteous and the Wicked

In the midst of all this wickedness, there is a word for “the righteous”, which is he who fears God and shows it in his life (Isaiah 3:10; cf. Isaiah 1:19). No matter how difficult it may be for him in this situation, he may know that his life will produce fruit which he himself will be allowed to enjoy. For him, this is an encouraging knowledge in the face of the fate “of the wicked” (cf. Isaiah 1:20). It will go badly with the latter because he has lived badly (Isaiah 3:11). The judgment as the wages of sin is deserved by himself. He has asked for it because of his sins and he will receive it.

These two ways and where they end, we find many times in the book of Proverbs. It is the law: “Whatever a man sows, this he will also reap” (Galatians 6:7b). This applies to every human being of every age, including us now.

Isaiah 40:6

The Leaders Are Seducers

A further degeneration of the condition of the people can be seen in the section that starts here and continues to Isaiah 4:1.

The people get the leaders they deserve. There are two kinds of leaders: “children” and “women” (Isaiah 3:12; cf. 1 Kings 15:13; 2 Kings 11:1; 13). In Isaiah 3:12-15 the leaders are described as children, who are incapable to rule (cf. 1 Timothy 3:2; 6). In the section from Isaiah 3:16 to Isaiah 4:1 they are described as women, who are unauthorized to rule (cf. 1 Timothy 2:12).

In both cases they are leaders who do not have a place of authority, but who assume it. If they take that place, they turn out to be tyrants. It may also be that the man rules formally, but the woman is in control, as we see with Ahab and Jezebel (1 Kings 21:7).

Children are generally guided by their lusts and passions, without any sense of compassion. Children can be very tender, but also extremely hard. They are capable of mistreating and oppressing those in their power. Women are generally guided by their feelings. They too can be very tender, but also very cruel. In their desire to assert themselves, they go over corpses. In both cases the ability to deliver the people from the state of confusion lacks.

What kind of leaders are leading in professing Christianity? Many leaders are leading God’s people away from Christ. They think they are qualified, but they are seducers. When women take (or get!) the lead, only deception can follow. They can only lead the people of God in the wrong direction. They lack a clear direction because they occupy a place not given to them by God.

By addressing them as “My people” the LORD wants to reach their hearts, so that they may see how they are and return to Him. He reminds them that these leaders are deceiving them. Instead of leading the people on the right way, they lead them astray by taking them on a wrong way.

The LORD cannot endure the attitude of the leaders. He arises and prepares Himself for a lawsuit against them (Isaiah 3:13). He is indignant about their attitude and actions and takes the attitude of Judge toward “the nations”, that is the tribes of Israel, the whole of Israel. [The Septuagint – the Greek translation of the Old Testament – translates “the peoples” with “His people”].

After the LORD has prepared Himself for the trial, He actually enters into judgment with the leaders, “the elders and princes of His people” (Isaiah 3:14). He particularly blames them for behaving like wild beasts in the vineyard, which they should have guarded against wild beasts. They have devoured the vineyard, so that He does not get any fruit from it, that is to say, no joy, of which the wine speaks. His joy is an undisturbed fellowship with them. The leaders have made that impossible. They have plundered, trampled and abused God’s people and filled their own houses with the plunder.

The exclamation “what do you mean …?” expresses the amazement of the LORD (Isaiah 3:15; cf. Psalms 94:5), as if He cannot understand that the leaders behave so ruthlessly toward their peers (cf. Matthew 18:21-35). He Himself has dealt with them with so much mercy. Why then this way of acting? He exacerbates the accusation by talking about those they mistreat as “My people”. What is done to His people hits Him in the heart. At the same time He presents Himself, as in Isaiah 3:1, as “the Lord GOD of hosts”. They have to do with Him.

Isaiah 40:7

The Leaders Are Seducers

A further degeneration of the condition of the people can be seen in the section that starts here and continues to Isaiah 4:1.

The people get the leaders they deserve. There are two kinds of leaders: “children” and “women” (Isaiah 3:12; cf. 1 Kings 15:13; 2 Kings 11:1; 13). In Isaiah 3:12-15 the leaders are described as children, who are incapable to rule (cf. 1 Timothy 3:2; 6). In the section from Isaiah 3:16 to Isaiah 4:1 they are described as women, who are unauthorized to rule (cf. 1 Timothy 2:12).

In both cases they are leaders who do not have a place of authority, but who assume it. If they take that place, they turn out to be tyrants. It may also be that the man rules formally, but the woman is in control, as we see with Ahab and Jezebel (1 Kings 21:7).

Children are generally guided by their lusts and passions, without any sense of compassion. Children can be very tender, but also extremely hard. They are capable of mistreating and oppressing those in their power. Women are generally guided by their feelings. They too can be very tender, but also very cruel. In their desire to assert themselves, they go over corpses. In both cases the ability to deliver the people from the state of confusion lacks.

What kind of leaders are leading in professing Christianity? Many leaders are leading God’s people away from Christ. They think they are qualified, but they are seducers. When women take (or get!) the lead, only deception can follow. They can only lead the people of God in the wrong direction. They lack a clear direction because they occupy a place not given to them by God.

By addressing them as “My people” the LORD wants to reach their hearts, so that they may see how they are and return to Him. He reminds them that these leaders are deceiving them. Instead of leading the people on the right way, they lead them astray by taking them on a wrong way.

The LORD cannot endure the attitude of the leaders. He arises and prepares Himself for a lawsuit against them (Isaiah 3:13). He is indignant about their attitude and actions and takes the attitude of Judge toward “the nations”, that is the tribes of Israel, the whole of Israel. [The Septuagint – the Greek translation of the Old Testament – translates “the peoples” with “His people”].

After the LORD has prepared Himself for the trial, He actually enters into judgment with the leaders, “the elders and princes of His people” (Isaiah 3:14). He particularly blames them for behaving like wild beasts in the vineyard, which they should have guarded against wild beasts. They have devoured the vineyard, so that He does not get any fruit from it, that is to say, no joy, of which the wine speaks. His joy is an undisturbed fellowship with them. The leaders have made that impossible. They have plundered, trampled and abused God’s people and filled their own houses with the plunder.

The exclamation “what do you mean …?” expresses the amazement of the LORD (Isaiah 3:15; cf. Psalms 94:5), as if He cannot understand that the leaders behave so ruthlessly toward their peers (cf. Matthew 18:21-35). He Himself has dealt with them with so much mercy. Why then this way of acting? He exacerbates the accusation by talking about those they mistreat as “My people”. What is done to His people hits Him in the heart. At the same time He presents Himself, as in Isaiah 3:1, as “the Lord GOD of hosts”. They have to do with Him.

Isaiah 40:8

The Leaders Are Seducers

A further degeneration of the condition of the people can be seen in the section that starts here and continues to Isaiah 4:1.

The people get the leaders they deserve. There are two kinds of leaders: “children” and “women” (Isaiah 3:12; cf. 1 Kings 15:13; 2 Kings 11:1; 13). In Isaiah 3:12-15 the leaders are described as children, who are incapable to rule (cf. 1 Timothy 3:2; 6). In the section from Isaiah 3:16 to Isaiah 4:1 they are described as women, who are unauthorized to rule (cf. 1 Timothy 2:12).

In both cases they are leaders who do not have a place of authority, but who assume it. If they take that place, they turn out to be tyrants. It may also be that the man rules formally, but the woman is in control, as we see with Ahab and Jezebel (1 Kings 21:7).

Children are generally guided by their lusts and passions, without any sense of compassion. Children can be very tender, but also extremely hard. They are capable of mistreating and oppressing those in their power. Women are generally guided by their feelings. They too can be very tender, but also very cruel. In their desire to assert themselves, they go over corpses. In both cases the ability to deliver the people from the state of confusion lacks.

What kind of leaders are leading in professing Christianity? Many leaders are leading God’s people away from Christ. They think they are qualified, but they are seducers. When women take (or get!) the lead, only deception can follow. They can only lead the people of God in the wrong direction. They lack a clear direction because they occupy a place not given to them by God.

By addressing them as “My people” the LORD wants to reach their hearts, so that they may see how they are and return to Him. He reminds them that these leaders are deceiving them. Instead of leading the people on the right way, they lead them astray by taking them on a wrong way.

The LORD cannot endure the attitude of the leaders. He arises and prepares Himself for a lawsuit against them (Isaiah 3:13). He is indignant about their attitude and actions and takes the attitude of Judge toward “the nations”, that is the tribes of Israel, the whole of Israel. [The Septuagint – the Greek translation of the Old Testament – translates “the peoples” with “His people”].

After the LORD has prepared Himself for the trial, He actually enters into judgment with the leaders, “the elders and princes of His people” (Isaiah 3:14). He particularly blames them for behaving like wild beasts in the vineyard, which they should have guarded against wild beasts. They have devoured the vineyard, so that He does not get any fruit from it, that is to say, no joy, of which the wine speaks. His joy is an undisturbed fellowship with them. The leaders have made that impossible. They have plundered, trampled and abused God’s people and filled their own houses with the plunder.

The exclamation “what do you mean …?” expresses the amazement of the LORD (Isaiah 3:15; cf. Psalms 94:5), as if He cannot understand that the leaders behave so ruthlessly toward their peers (cf. Matthew 18:21-35). He Himself has dealt with them with so much mercy. Why then this way of acting? He exacerbates the accusation by talking about those they mistreat as “My people”. What is done to His people hits Him in the heart. At the same time He presents Himself, as in Isaiah 3:1, as “the Lord GOD of hosts”. They have to do with Him.

Isaiah 40:9

The Leaders Are Seducers

A further degeneration of the condition of the people can be seen in the section that starts here and continues to Isaiah 4:1.

The people get the leaders they deserve. There are two kinds of leaders: “children” and “women” (Isaiah 3:12; cf. 1 Kings 15:13; 2 Kings 11:1; 13). In Isaiah 3:12-15 the leaders are described as children, who are incapable to rule (cf. 1 Timothy 3:2; 6). In the section from Isaiah 3:16 to Isaiah 4:1 they are described as women, who are unauthorized to rule (cf. 1 Timothy 2:12).

In both cases they are leaders who do not have a place of authority, but who assume it. If they take that place, they turn out to be tyrants. It may also be that the man rules formally, but the woman is in control, as we see with Ahab and Jezebel (1 Kings 21:7).

Children are generally guided by their lusts and passions, without any sense of compassion. Children can be very tender, but also extremely hard. They are capable of mistreating and oppressing those in their power. Women are generally guided by their feelings. They too can be very tender, but also very cruel. In their desire to assert themselves, they go over corpses. In both cases the ability to deliver the people from the state of confusion lacks.

What kind of leaders are leading in professing Christianity? Many leaders are leading God’s people away from Christ. They think they are qualified, but they are seducers. When women take (or get!) the lead, only deception can follow. They can only lead the people of God in the wrong direction. They lack a clear direction because they occupy a place not given to them by God.

By addressing them as “My people” the LORD wants to reach their hearts, so that they may see how they are and return to Him. He reminds them that these leaders are deceiving them. Instead of leading the people on the right way, they lead them astray by taking them on a wrong way.

The LORD cannot endure the attitude of the leaders. He arises and prepares Himself for a lawsuit against them (Isaiah 3:13). He is indignant about their attitude and actions and takes the attitude of Judge toward “the nations”, that is the tribes of Israel, the whole of Israel. [The Septuagint – the Greek translation of the Old Testament – translates “the peoples” with “His people”].

After the LORD has prepared Himself for the trial, He actually enters into judgment with the leaders, “the elders and princes of His people” (Isaiah 3:14). He particularly blames them for behaving like wild beasts in the vineyard, which they should have guarded against wild beasts. They have devoured the vineyard, so that He does not get any fruit from it, that is to say, no joy, of which the wine speaks. His joy is an undisturbed fellowship with them. The leaders have made that impossible. They have plundered, trampled and abused God’s people and filled their own houses with the plunder.

The exclamation “what do you mean …?” expresses the amazement of the LORD (Isaiah 3:15; cf. Psalms 94:5), as if He cannot understand that the leaders behave so ruthlessly toward their peers (cf. Matthew 18:21-35). He Himself has dealt with them with so much mercy. Why then this way of acting? He exacerbates the accusation by talking about those they mistreat as “My people”. What is done to His people hits Him in the heart. At the same time He presents Himself, as in Isaiah 3:1, as “the Lord GOD of hosts”. They have to do with Him.

Isaiah 40:10

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:11

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:12

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:13

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:14

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:15

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:16

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:17

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:18

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:19

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:20

Judgment on the Proud Women

To put their sins clearly before the eyes of His people, the LORD describes the show-offs of the women. That is why the LORD says “moreover” (Isaiah 3:16). He continues His subject. The vanity of the leaders is illustrated and made visible in their wives, “the daughters of Zion”. Inner depravity always reveals itself. Thus, the pride of the heart becomes visible in one’s walk of life.

The cause of the depraved actions of His people can be seen in the desires of these “daughters of Zion” for the lifestyle of the world. Women have an enormous influence on the development of their children, whom they have with them throughout the day. That is why they are part of the cause of the dramatic deviation of the LORD. If these women had some sense of what suits God, the situation would not be completely hopeless.

However, these women are of a completely different kind. The arrogant pride of the leaders of Judah is equally present in these women, “the daughters of Zion”. They “are proud” and look down upon others with contempt. “They walk with heads held high” means that they stretch the neck backwards to look taller, which shows their proudness. “Seductive eyes” refers to their way of looking. Their innocent-seeming gaze is an a decidedly sensual one, a gaze to arouse sexual desire. This is how they walk around, “with mincing steps”, tinkling with “the bangles on their feet” while walking.

They walk, look and decorate themselves in a way that gives them the certainty that everyone has to look at them. With the greatest complacency they want to draw all attention to themselves. God particularly blames them for that. He is not indifferent to how and why a woman dresses and decorates as she does. Also in the New Testament there are clear indications about this (1 Peter 3:3-4; 1 Timothy 2:9-10). Christians women would do well to pay attention to this, if at least they are women making a claim to godliness.

It is also clear that women who behave like these daughters of Zion, women who are as concerned with themselves and their appearance as they are, are not good housekeepers (cf. 1 Timothy 5:14). If they only pay attention to themselves and do their best to attract the attention of those around them, they will spend little time raising their children. A society in which women assume positions that are not theirs and therein are even stimulated by the government, will become an ungovernable society with an abundance of problem youth.

The literal behavior of the daughters of Zion is a reflection of the spiritual state of the people as a whole. The LORD describes the behavior of the women in pictorial language and mocks their conceit (Isaiah 3:17). A terrible retribution must take place. Their frivolity will turn into scabies reminiscent of leprosy (Leviticus 13:30-37; Leviticus 14:54). The scab will cover their scalps by the judgment of the LORD.

Possibly we can think of Jerusalem on Mount Zion, where Zion is “the scalp” and Jerusalem is the glory that will be affected by the scabies. A scalp that is affected by the scab must be shaved. Thus, Jerusalem, the city of glory, will be destroyed and its inhabitants will be taken away. Instead of the admiration of the surroundings they are after, disgust will fill all those who perceive them.

Making bare “the secret parts” (Darby Translation) means that the city will be razed to the ground, exposing the foundations. The shame and defamation of it will be seen by everyone.

“In that day” (Isaiah 3:18) of utter shame and defamation “the Lord”, Adonai, the sovereign Commander and Master, will “take away the beauty” of all their jewelry. Everything she flaunts will be taken away from her, so that she stands naked.

Next, Isaiah lists in the section of Isa 3:18b-23 an abundance of toiletries, ornaments, and garments. Isaiah is very detailed here. He does this to show the enormous contrast between the unbridled boast of false, worldly glory and the spiritual, exalted simplicity of the inner, real glory that is pleasing to God. After all, Isaiah is about showing the way that leads via the judgment on the false glory to the true glory, that of the Messiah and His kingdom.

It is not possible for us to say something about every decoration. Nevertheless, some remarks can be made that shed some light on this section. It is remarkable that Isaiah mentions a total of twenty-one decorations. The number twenty-one is three times seven, which symbolically indicates the fullness (three) and the perfection (seven) of the frivolity of the decorations of the women. In their appearance, these fashion dolls are a reflection of the disgusting softness of their husbands.

The description of the decoration begins with the “anklets”, also mentioned in Isaiah 3:16, and the “headbands” (Isaiah 3:18), i.e. the decoration of the feet and the head. This is a reminder of God’s judgment on His people that He pronounced at the beginning of this book: “From the sole of the foot even to the head there is nothing sound in it” (Isaiah 1:6a). The people do not want to see this sick state, but want to cover it with all kinds of decorations all over the body, from head to toe, in order to make them attractive instead of repulsive.

Furthermore, the enumeration is not from bottom to top or vice versa, nor from outside to inside. There is no particular order in it. The enumeration is arbitrary and thus corresponds to the capricious behavior of the women.

The “crescent ornaments” (Isaiah 3:18) are jewels in the shape of the moon, possibly a reference to the moon as an object of worship. They are captured from the Midianites in the days of Gideon (Judges 8:26). They are worn around the neck and are also worn by camels (Judges 8:21). The “veils” (Isaiah 3:19) correspond to today’s ‘nikab’, a kind of burka, but as a separate garment.

“The ankle chains” (Isaiah 3:20) cause them to make small and graceful passes. “The sashes” are the ornamental sashes the bride wears on the day of her wedding. “The amulets” show their superstition because they are worn to protect them from the incantations of sorcerers. “The cloaks” (Isaiah 3:22) are wide shawls, just as Ruth wears one when she goes to Boaz in her most beautiful clothes (Rth 3:15).

The description of some of the garments mentioned shows a mixture of elements that are also found in the priest’s garments with elements that belong to idolatry. Thus, “the headbands” (Isaiah 3:20) and “the undergarments” (Isaiah 3:23) are also mentioned as priest’s garments (Exodus 39:28; Exodus 29:5; 8). Garments speak in Scripture of the behavior we exhibit. Their garments makes the women of Jerusalem look like a decorated Christmas tree. They dress like this to draw the attention and affection of the people around them. It does not occur to them to please the LORD in their behavior.

The LORD will work a total reversal (Isaiah 3:24). He will take away from the women everything with which they wallpaper themselves as garbage. How miserable they will look and feel then! A woman who came to repentance and did not put her make-up on her face anymore, said that in the beginning she felt ‘naked’. This is how it will be with these women.

In flowery, powerful language the LORD proposes how He will change everything they mean to be attractive to others into something that will repel others. She will look miserable because of mistreatment and will be too dirty to deal with. For example, the smell of perfume will be replaced by “putrefaction”, for example from festering wounds. The “belt” with which they flaunt will change into a “rope” with which they will be dragged into captivity.

Their “well-set hair” will be shaved off. For a woman, “a plucked-out scalp” or baldness, means great defamation. Bald shaving happens to captured women (Deuteronomy 21:12). Their “beauty” will be marred by “branding” put on their bodies with a branding iron. It is the indelible mark that they are in slavery (cf. Nehemiah 9:36).

Their “men” to whom they do not listen, but over whom they rule and of whom they make use of (Amos 4:1b), will fall by the sword (Isaiah 3:25). Their “mighty ones”, whom they think will protect them, will be killed in battle. The “gates” (Isaiah 3:26), the places of jurisdiction and guarding, will no longer provide safety and protection. The enemy will take possession of them. This will happen about 150 years later, when Judah is besieged and conquered by Babylon and taken away into exile. As a result, the city will “sit on the ground”, a paragon of great mourning and utter disaster (Job 2:13).

Isaiah 40:22

Begging of the Daughters of Zion

This verse belongs to the previous chapter and continues with the description of the consequences of the Divine judgment on the proud, wicked daughters of Zion. The expression “in that day” (cf. Isaiah 4:2) refers to “the last days” (Isaiah 2:2), the end time, although there will be a pre-fulfillment at the destruction of Jerusalem by actual enemies.

It seems that the daughters of Zion became widows because of the destruction of the city (cf. Isaiah 3:25). There will be such a shortage of men – the ratio in the population between men and women will be one to seven (= many) – that the women will look for a man, which is an unnatural way, because normally the man is looking for a woman. Those who in better times have thought that several men would gain favor with them, will now compete with other women to gain favor with the first man they meet.

It is not at all about wanting a man who could take care of them. That is not what they desire, for they will provide for themselves. They will voluntarily release that man from the obligation he has by law to care for his wife (Exodus 21:10). All they ask is to be allowed to bear his name, which would happen if he were to marry her. By marrying, a woman takes her husband’s name – also something that is no longer taken for granted in our time. She only wants him to marry her in order to get rid of the slander of being alone and unmarried (Isaiah 54:4). She is driven by pure selfishness.

Isaiah 40:23

Christ and Zion

Against the black background of the painting of the calamity of Zion because of the judgment a beautiful scene of restoration is shown here from Isaiah 4:2 onward. After the first trial with His people, which is broadly measured in Isaiah 1, the LORD has already given a promise of restoration (Isaiah 2:1-4). That restoration is about the same time as here. Only in Isaiah 2 the glory of Zion is described from the point of view of the nations, while here it is the glory of Zion from the point of view of the LORD.

Isaiah here again makes the great jump from the present to the glorious time under the reign of the Lord Jesus, for He is the LORD. As so often the expression “in that day” (Isaiah 4:2) refers to that time. That expression is also found in Isaiah 4:1 and describes there the terrible consequences of judgment. That both Isaiah 4:1 and Isaiah 4:2 begin with it, accentuates the contrast.

Some translations have instead of “the Branch [or: Sprout] of the LORD” erroneously “what the LORD makes sprout out”. For it is not about a work of the LORD that He makes something to sprout, but about a Person, “the Sprout”, and that is the Messiah. The word ‘sprout’ contains the thought of the power of life (Isaiah 11:1). The expression ‘sprout’ is already seen by the Aramean Targum as an indication of the Messiah, that is the Lord Jesus.

Both the Hebrew word for ‘sprout’, tsemach, and the Greek word for it, anatole, also means (sun)rising. “Sunrise” is also a name of the Lord Jesus. This is how Zechariah, the father of John the baptist, calls Him (Luke 1:78). However, normally the ‘rising’ (sun) or the ‘sprout’ (plant) comes from the bottom to the top, while the Lord Jesus is the ”Sunrise from on high”. He comes from the top down.

The name Sprout for the Lord Jesus we find in different compositions and shows us each time a different glory of Him that we can connect with the Gospels. He is called: 1. “The Sprout [or: Branch] of the LORD” (Isaiah 4:2). This is the Name that reminds us of the Gospel according to John. This Name speaks of His Godhead which is brilliantly described by John in his Gospel. 2. “A righteous Sprout [or: Branch]” (Jeremiah 23:5; Jeremiah 33:15). This is in connection with Him as the righteous King. This is how we see Him in the Gospel according to Matthew. 3. “My servant the Sprout [or: Branch]” (Zechariah 3:8).

In the Gospel according to Mark we see Him as Servant. 4. “A man whose name is Sprout [or: Branch]” (Zechariah 6:12). That brings us to the Gospel according to Luke, because in that Gospel He is presented as Man.

The Lord Jesus “will be beautiful and glorious” or, as can also be translated, He will be “for glory and for beauty”. These words remind us of the description of the priestly garments (Exodus 28:2; 40). He is a glorious ornament for the remnant. It is a piece of jewelry of a completely different nature than the jewelry the conceited women of Zion adorn themselves with (Isaiah 3:16-23).

Also “the fruit of the earth” or “the fruit of the land” (that is Israel) is an expression we can apply to the Messiah. It shows Him as the immaculate Man, Who sprouts up in the midst of all death and destruction caused by the lineage of the first Adam. He is the “root out of parched ground” (Isaiah 53:2).

Here we see God’s wisdom as an answer to the problem of the sin of His people. For the first time in this book we see a Person Who will act on behalf of the remnant of the people. We will meet Him more often.

He connects Himself in splendor with those who are “of the survivors of Israel”, that is with the believing remnant, or the third part of the people who remain after the judgments (Zechariah 13:8). For them, He will be “the pride and the adornment [literally: glory]” at that time. He will free them from His enemies and be their Head. His glory will shine upon them. The fact that they ‘survived’ indicates how fierce and devastating the great tribulation will be, which is spoken about elsewhere.

Through His connection with them, this remnant will be called “holy” (Isaiah 4:3) and will be able to take the place of Israel. This goes beyond being holy, because it implies not only a separated place, but also a special relationship. It is similar to a girl who is called “holy” in the Hebrew language because of her union with her fiancé. That it is a remnant is strikingly expressed in the words “left” and “remains”. They have not perished in the judgments and may enter the realm of peace (cf. Matthew 24:40-41).

Through the holiness that will characterize the remnant, Israel will respond to its original calling (Exodus 19:6a). It is a chosen remnant consisting of all those who are written down in the book of God’s counsel in connection with Jerusalem (cf. Luke 10:20; Philippians 4:3; Hebrews 12:23; Revelation 17:8).

This important theme is elaborated in detail in Isaiah 40-66. In that part, the place of Israel as the failing servant of the LORD – Israel who is deaf and blind – (Isaiah 42:19) is taken by the perfect Servant of the LORD, the Lord Jesus. He then makes Himself one with the believing remnant of Israel, through which Israel, then restored, will again be seen as the servant of the LORD.

It is also our calling to be completely separated for God. Because He is holy, we must be too: “You shall be holy, for I am holy” (1 Peter 1:16). Therefore, we are exhorted to “cleanse ourselves from all defilement of flesh and spirit” (2 Corinthians 7:1).

Isaiah 40:24

Christ and Zion

Against the black background of the painting of the calamity of Zion because of the judgment a beautiful scene of restoration is shown here from Isaiah 4:2 onward. After the first trial with His people, which is broadly measured in Isaiah 1, the LORD has already given a promise of restoration (Isaiah 2:1-4). That restoration is about the same time as here. Only in Isaiah 2 the glory of Zion is described from the point of view of the nations, while here it is the glory of Zion from the point of view of the LORD.

Isaiah here again makes the great jump from the present to the glorious time under the reign of the Lord Jesus, for He is the LORD. As so often the expression “in that day” (Isaiah 4:2) refers to that time. That expression is also found in Isaiah 4:1 and describes there the terrible consequences of judgment. That both Isaiah 4:1 and Isaiah 4:2 begin with it, accentuates the contrast.

Some translations have instead of “the Branch [or: Sprout] of the LORD” erroneously “what the LORD makes sprout out”. For it is not about a work of the LORD that He makes something to sprout, but about a Person, “the Sprout”, and that is the Messiah. The word ‘sprout’ contains the thought of the power of life (Isaiah 11:1). The expression ‘sprout’ is already seen by the Aramean Targum as an indication of the Messiah, that is the Lord Jesus.

Both the Hebrew word for ‘sprout’, tsemach, and the Greek word for it, anatole, also means (sun)rising. “Sunrise” is also a name of the Lord Jesus. This is how Zechariah, the father of John the baptist, calls Him (Luke 1:78). However, normally the ‘rising’ (sun) or the ‘sprout’ (plant) comes from the bottom to the top, while the Lord Jesus is the ”Sunrise from on high”. He comes from the top down.

The name Sprout for the Lord Jesus we find in different compositions and shows us each time a different glory of Him that we can connect with the Gospels. He is called: 1. “The Sprout [or: Branch] of the LORD” (Isaiah 4:2). This is the Name that reminds us of the Gospel according to John. This Name speaks of His Godhead which is brilliantly described by John in his Gospel. 2. “A righteous Sprout [or: Branch]” (Jeremiah 23:5; Jeremiah 33:15). This is in connection with Him as the righteous King. This is how we see Him in the Gospel according to Matthew. 3. “My servant the Sprout [or: Branch]” (Zechariah 3:8).

In the Gospel according to Mark we see Him as Servant. 4. “A man whose name is Sprout [or: Branch]” (Zechariah 6:12). That brings us to the Gospel according to Luke, because in that Gospel He is presented as Man.

The Lord Jesus “will be beautiful and glorious” or, as can also be translated, He will be “for glory and for beauty”. These words remind us of the description of the priestly garments (Exodus 28:2; 40). He is a glorious ornament for the remnant. It is a piece of jewelry of a completely different nature than the jewelry the conceited women of Zion adorn themselves with (Isaiah 3:16-23).

Also “the fruit of the earth” or “the fruit of the land” (that is Israel) is an expression we can apply to the Messiah. It shows Him as the immaculate Man, Who sprouts up in the midst of all death and destruction caused by the lineage of the first Adam. He is the “root out of parched ground” (Isaiah 53:2).

Here we see God’s wisdom as an answer to the problem of the sin of His people. For the first time in this book we see a Person Who will act on behalf of the remnant of the people. We will meet Him more often.

He connects Himself in splendor with those who are “of the survivors of Israel”, that is with the believing remnant, or the third part of the people who remain after the judgments (Zechariah 13:8). For them, He will be “the pride and the adornment [literally: glory]” at that time. He will free them from His enemies and be their Head. His glory will shine upon them. The fact that they ‘survived’ indicates how fierce and devastating the great tribulation will be, which is spoken about elsewhere.

Through His connection with them, this remnant will be called “holy” (Isaiah 4:3) and will be able to take the place of Israel. This goes beyond being holy, because it implies not only a separated place, but also a special relationship. It is similar to a girl who is called “holy” in the Hebrew language because of her union with her fiancé. That it is a remnant is strikingly expressed in the words “left” and “remains”. They have not perished in the judgments and may enter the realm of peace (cf. Matthew 24:40-41).

Through the holiness that will characterize the remnant, Israel will respond to its original calling (Exodus 19:6a). It is a chosen remnant consisting of all those who are written down in the book of God’s counsel in connection with Jerusalem (cf. Luke 10:20; Philippians 4:3; Hebrews 12:23; Revelation 17:8).

This important theme is elaborated in detail in Isaiah 40-66. In that part, the place of Israel as the failing servant of the LORD – Israel who is deaf and blind – (Isaiah 42:19) is taken by the perfect Servant of the LORD, the Lord Jesus. He then makes Himself one with the believing remnant of Israel, through which Israel, then restored, will again be seen as the servant of the LORD.

It is also our calling to be completely separated for God. Because He is holy, we must be too: “You shall be holy, for I am holy” (1 Peter 1:16). Therefore, we are exhorted to “cleanse ourselves from all defilement of flesh and spirit” (2 Corinthians 7:1).

Isaiah 40:25

Zion Cleansed and Protected

The holiness of Isa 4:3 is the result of what the Lord (Adonai) is going to do in Isaiah 4:4. The people who first refused to listen to the commandment to cleanse themselves (Isaiah 1:16) are again called “daughters of Zion” (cf. Isaiah 3:16), for in the coming day the Lord Himself will cleanse them. This cleansing is necessary because they have become filthy through sin. He will cleanse the people by judgment, by baptism with fire through the Spirit (Matthew 3:11b). The Spirit is not only the Spirit of grace, but also of judgment and of burning. That is why that day – “burning like a furnace” (Malachi 4:1) of which the heat is many times greater than that of ordinary fire – will come to burn and wash away all wickedness.

The “filth” points to their inner depravity camouflaged by their party clothes (Isaiah 3:16-24). “The bloodshed” refers to the violence against the poor and miserable of God’s people (Isaiah 3:13-15). Prophetically we see here a reference to the two great sins of the people of Israel: idolatry on the one hand and the rejection (blood guilt!) of Christ on the other hand. This is elaborated in Isaiah 40-66. Only after the cleansing of this the LORD will be able to reveal His pleasure in this remnant to them.

He shows His pleasure in them by creating a kind of canopy over them, which is a canopy as it is placed above a groom or a throne in order to increase its splendor (Isaiah 4:5). The word “create” indicates that it is a splendor newly created by the LORD for this occasion.

It is a beautiful picture to paint the relationship between the LORD and Israel. Day and night, this beautiful canopy will cover that entire area. This is similar to the pillar of cloud and the pillar of fire that accompanied Israel during the journey through the wilderness, when the LORD was also with them as a covering (Exodus 13:21; Exodus 14:19-20; Numbers 9:15). He was also with them – only during the wilderness journey – as a pillar guiding them. At Zion, the people have arrived at their final destination, as it were, and these Divine symbols of protection remain present.

At the time of the first temple, the holy of holies was always filled with the cloud of God’s glory, the sign of His presence – only at the dedication of the temple did the cloud fill the entire building. Here the cloud is present over all of Zion – “over all the glory” – so that the whole of Mount Zion can be referred to as holy of holies, the place where God Himself is present.

The word “create” is also used in the story of creation in Genesis 1. Isaiah also uses this word several times in the second part of his book (Isaiah 41:20; Isaiah 45:8; Isaiah 48:7; Isaiah 65:17-18). With this he indicates that the Creator is realizing His ultimate purposes in a new, unexpected way.

Incessantly the LORD will find His joy in Zion and what is directly connected to her. Equally He rejoices when His people gather there to have a feast to His honor. Since nature can give both heat and rain in the realm of peace, He has made a shelter for Zion for those circumstances as well (Isaiah 4:6).

With Isaiah 4 ends a section that begins with a dark painting of the sinful and depraved condition of the people, resulting in the judgment of the LORD. Then our eye is turned to the glory of the Branch or Sprout of the LORD in Whom all hope is found. This concludes this part. We will see such a development in the description more often.

Isaiah 40:26

Zion Cleansed and Protected

The holiness of Isa 4:3 is the result of what the Lord (Adonai) is going to do in Isaiah 4:4. The people who first refused to listen to the commandment to cleanse themselves (Isaiah 1:16) are again called “daughters of Zion” (cf. Isaiah 3:16), for in the coming day the Lord Himself will cleanse them. This cleansing is necessary because they have become filthy through sin. He will cleanse the people by judgment, by baptism with fire through the Spirit (Matthew 3:11b). The Spirit is not only the Spirit of grace, but also of judgment and of burning. That is why that day – “burning like a furnace” (Malachi 4:1) of which the heat is many times greater than that of ordinary fire – will come to burn and wash away all wickedness.

The “filth” points to their inner depravity camouflaged by their party clothes (Isaiah 3:16-24). “The bloodshed” refers to the violence against the poor and miserable of God’s people (Isaiah 3:13-15). Prophetically we see here a reference to the two great sins of the people of Israel: idolatry on the one hand and the rejection (blood guilt!) of Christ on the other hand. This is elaborated in Isaiah 40-66. Only after the cleansing of this the LORD will be able to reveal His pleasure in this remnant to them.

He shows His pleasure in them by creating a kind of canopy over them, which is a canopy as it is placed above a groom or a throne in order to increase its splendor (Isaiah 4:5). The word “create” indicates that it is a splendor newly created by the LORD for this occasion.

It is a beautiful picture to paint the relationship between the LORD and Israel. Day and night, this beautiful canopy will cover that entire area. This is similar to the pillar of cloud and the pillar of fire that accompanied Israel during the journey through the wilderness, when the LORD was also with them as a covering (Exodus 13:21; Exodus 14:19-20; Numbers 9:15). He was also with them – only during the wilderness journey – as a pillar guiding them. At Zion, the people have arrived at their final destination, as it were, and these Divine symbols of protection remain present.

At the time of the first temple, the holy of holies was always filled with the cloud of God’s glory, the sign of His presence – only at the dedication of the temple did the cloud fill the entire building. Here the cloud is present over all of Zion – “over all the glory” – so that the whole of Mount Zion can be referred to as holy of holies, the place where God Himself is present.

The word “create” is also used in the story of creation in Genesis 1. Isaiah also uses this word several times in the second part of his book (Isaiah 41:20; Isaiah 45:8; Isaiah 48:7; Isaiah 65:17-18). With this he indicates that the Creator is realizing His ultimate purposes in a new, unexpected way.

Incessantly the LORD will find His joy in Zion and what is directly connected to her. Equally He rejoices when His people gather there to have a feast to His honor. Since nature can give both heat and rain in the realm of peace, He has made a shelter for Zion for those circumstances as well (Isaiah 4:6).

With Isaiah 4 ends a section that begins with a dark painting of the sinful and depraved condition of the people, resulting in the judgment of the LORD. Then our eye is turned to the glory of the Branch or Sprout of the LORD in Whom all hope is found. This concludes this part. We will see such a development in the description more often.

Isaiah 40:27

Zion Cleansed and Protected

The holiness of Isa 4:3 is the result of what the Lord (Adonai) is going to do in Isaiah 4:4. The people who first refused to listen to the commandment to cleanse themselves (Isaiah 1:16) are again called “daughters of Zion” (cf. Isaiah 3:16), for in the coming day the Lord Himself will cleanse them. This cleansing is necessary because they have become filthy through sin. He will cleanse the people by judgment, by baptism with fire through the Spirit (Matthew 3:11b). The Spirit is not only the Spirit of grace, but also of judgment and of burning. That is why that day – “burning like a furnace” (Malachi 4:1) of which the heat is many times greater than that of ordinary fire – will come to burn and wash away all wickedness.

The “filth” points to their inner depravity camouflaged by their party clothes (Isaiah 3:16-24). “The bloodshed” refers to the violence against the poor and miserable of God’s people (Isaiah 3:13-15). Prophetically we see here a reference to the two great sins of the people of Israel: idolatry on the one hand and the rejection (blood guilt!) of Christ on the other hand. This is elaborated in Isaiah 40-66. Only after the cleansing of this the LORD will be able to reveal His pleasure in this remnant to them.

He shows His pleasure in them by creating a kind of canopy over them, which is a canopy as it is placed above a groom or a throne in order to increase its splendor (Isaiah 4:5). The word “create” indicates that it is a splendor newly created by the LORD for this occasion.

It is a beautiful picture to paint the relationship between the LORD and Israel. Day and night, this beautiful canopy will cover that entire area. This is similar to the pillar of cloud and the pillar of fire that accompanied Israel during the journey through the wilderness, when the LORD was also with them as a covering (Exodus 13:21; Exodus 14:19-20; Numbers 9:15). He was also with them – only during the wilderness journey – as a pillar guiding them. At Zion, the people have arrived at their final destination, as it were, and these Divine symbols of protection remain present.

At the time of the first temple, the holy of holies was always filled with the cloud of God’s glory, the sign of His presence – only at the dedication of the temple did the cloud fill the entire building. Here the cloud is present over all of Zion – “over all the glory” – so that the whole of Mount Zion can be referred to as holy of holies, the place where God Himself is present.

The word “create” is also used in the story of creation in Genesis 1. Isaiah also uses this word several times in the second part of his book (Isaiah 41:20; Isaiah 45:8; Isaiah 48:7; Isaiah 65:17-18). With this he indicates that the Creator is realizing His ultimate purposes in a new, unexpected way.

Incessantly the LORD will find His joy in Zion and what is directly connected to her. Equally He rejoices when His people gather there to have a feast to His honor. Since nature can give both heat and rain in the realm of peace, He has made a shelter for Zion for those circumstances as well (Isaiah 4:6).

With Isaiah 4 ends a section that begins with a dark painting of the sinful and depraved condition of the people, resulting in the judgment of the LORD. Then our eye is turned to the glory of the Branch or Sprout of the LORD in Whom all hope is found. This concludes this part. We will see such a development in the description more often.

Isaiah 40:29

Introduction

In this chapter we have three sections: 1. The LORD and the failed vineyard of Israel (Isaiah 5:1-7); 2. a sixfold woe over the people and their leaders (Isaiah 5:8-23); 3. the judgments of the LORD on the people (Isaiah 5:24-30).

The Vineyard Song

Isaiah, in whom the Spirit of Christ speaks, now uses a new way to speak to Israel, namely through a song. It is a song in which he sings the love of the LORD for His people (Isaiah 5:1). He wants to sing for his Well-beloved, the LORD. He is like the friend of the Bridegroom who rejoices over the Bridegroom (John 3:29-30). The LORD is the object of his song.

It is a love song, just like Song of Songs, and is about a vineyard (cf. Song of Solomon 2:15). However, the identity of those involved remains covered. Isaiah does not mention any names. Nathan also uses this veiled way of telling a narrative in the history he tells David (2 Samuel 12:1-4). It is not said who the “well-beloved” and “beloved” is and who the “vineyard” is. This holds the attention of the listeners. As the song progresses, their indignation about the vineyard increases until at the end of the section, in Isaiah 5:7, the true identity of the Beloved and of the vineyard is revealed like a bolt from the blue.

In the song we are moved to a courtroom (Isaiah 5:3-4; cf. Isaiah 1:18; Isaiah 3:14-15), where the song becomes an indictment because of the lack of response to the love and patience of the Beloved. The song ends with leaving the figurative description to identify the house of Israel – for that is the vineyard – as the object of God’s anger (Isaiah 5:5-7).

Isaiah sings about what the Well-beloved – that is, as we know, the LORD – has done for His people. In the picture of the vineyard he sings about Israel as God saw the people at the beginning of their history in the promised land. The vineyard stood on a “fertile hill”, so on fertile ground (Deuteronomy 8:7-9), which is the land of Canaan.

Then it says: “He dug it all around, removed its stones” (Isaiah 5:2). This means that He drove the nations with their idols out of the land. By the “choicest vine” that He planted the Israelites are meant (Jeremiah 2:21; Psalms 80:8-9; Hosea 10:1). Furthermore, He built “a tower” in the middle of it, which refers to the central city of Jerusalem that He built to establish His Name (Proverbs 18:10). That tower was also a watchtower where the priests lived who had to guard against the intrusion of wrong influences.

The “wine vat” that He hewed out of it, can be recognized in the temple. There the people would bring Him the fruit of the land, the sacrifices, in order to express their worship and praise by the working of His Spirit. He was looking forward to that glorious result after all the work He had put into it. The end of the song, however, is an anticlimax. Instead of the good grapes He could expect from all His efforts, the vine produced worthless grapes.

After Isaiah sang in his song the detailed description of the efforts of the LORD for an optimal result, we suddenly see ourselves moved into a courtroom (Isaiah 5:3). The LORD Himself speaks now, a speaking that continues through Isaiah 5:7. He asks “the inhabitants of Jerusalem and the men of Judah” in a trial to judge between Him and His vineyard. He asks them for a verdict by which He forces them to thoroughly reflect on the situation.

He is the Prosecutor, Who at the same time defends Himself by asking them what they think He could have done more than He did (Isaiah 5:4). Were His expectations too high by expecting good grapes after taking so much care of them, while it only produced worthless grapes? To ask the question is to answer it.

The way in which the LORD addresses these people is remarkable. He poses as someone who has a complaint against the vineyard and asks for their judgment. As if they as righteous judges were able to judge! But the men of Judah are the plants themselves. In a subtle way the LORD actually asks for a willingness to judge themselves. Instead of making an accusation, their judgment is asked for, by which the love, which is the source of this approach, hopes for willingness to self-examination. But there is no answer.

We hear how God wonders out loud whether the vineyard bears the fruit He could expect after all He has done to it. This is a principle that can be generally applied, not only to the Jews, but also to the church and to each individual. If the church has received more than the Jews, God has the right to expect the church to produce more for Him. If someone claims to know the glory of Christ, then He may expect his life corresponds to that. That is the true fruit bearing for which the believer is on earth.

The Prosecutor then announces what He is going to do with His vineyard (Isaiah 5:5). Preceded by a solemn “so now” He announces the verdict of His worthless vineyard. After all, a vineyard that does not produce fruit is completely worthless. The only thing for which a vine is useful is to bear fruit. Its wood is without fruit too worthless to be suitable for anything but firewood (Ezekiel 15:2-5).

The Prosecutor Himself will also carry out the verdict. His repayment for their rebellion is imminent and inevitable. He will take away their protection, “his hedge”, so that they become a prey for the nations. As a result, the land will be consumed. He “will break down its wall” so that the enemy can enter to trample them.

He will lay the whole land “waste” (Isaiah 5:6). He will do this so thoroughly that it will not be “pruned” or “hoed,” which means that no activity will take place for the purpose of bearing fruit. Thus, instead of delicious fruit, the land will produce only “briars and thorns”, the symbols of sin (Genesis 3:18a).

In Isaiah 5:6b the listeners suddenly hear that the vine grower, the beloved one who speaks of his vineyard, “will charge the clouds to rain no rain on it” (cf. Deuteronomy 11:17a). Until now they have listened to the song without thinking that the beloved or the vineyard represent certain persons. But now they hear something amazing, something that makes them suspicious. They hear the owner of the vineyard say that he will “charge the clouds to rain no rain on it”. Surely only the LORD can say such a thing, isn’t it? How would a man charge the clouds to do something? Surely only God can do that, isn’t it? And indeed, so it is.

This is the time for the explanation of the imagery (Isaiah 5:7). The Prosecutor suddenly confronts the house of Israel with the fact that they are the vineyard of the previous verses and that He, the LORD, is the Well-beloved about Whom the song is about. It seems as if we hear Nathan say to David, after he has told his parable: “You are the man!” (2 Samuel 12:7a). The Prosecutor is not Isaiah, but the LORD Himself!

In short, the vineyard is Israel, the joy of the LORD and the work of His hands to His glorification (Isaiah 60:21; Isaiah 61:3). The joy He wanted to find in His people also has to do with His love for them. They are “His delightful plant”. He chose them out of all nations to be His people, the special object of His love. That is why He took so much care of them. But instead of finding justice and righteousness that He expects as a fruit, He finds oppression and violence. That is why the judgment on Israel can no longer be averted.

Isaiah 5:7b in Hebrew is a beautiful wordplay: mispat – mispach which can be translated with “good governance” – “blood governance” and: tsedakah – tseakah which can be translated “law observance” – “law oppression” (= crying of oppressed persons). Just as these words, at least in Hebrew, resemble each other, so in a certain sense the worthless grapes resemble the good grapes. In the same way the evildoers look like religious people, whereas in reality they are full of iniquity (cf. Matthew 23:28).

The lesson of this section is clear. It is possible to routinely perform religious acts, to live outwardly in conformity with Scripture, while the true dedication of the heart to Christ is lacking. The first love is gone and with it the true spiritual power. This opens the door to ever coarser forms of evil. The Lord stands at the door and He knocks (Revelation 3:20). He is waiting for an answer from everyone who truly desires to have fellowship with Him in truth, in accordance with His will and way.

The vineyard is destroyed, but not forever. Later we find the promise that the vineyard will be restored (Isaiah 27:2-6). That will happen in the end time. It does not mean that until that time God is without vineyard and without fruit from the vineyard.

First of all, the Lord Jesus has taken the place of the failing Israel as the true vine. He says of Himself: “I am the true vine” (John 15:1). His life was all joy to God. He is the true ‘delightful plant’ of God, because in Him God finds all His delight.

Secondly, the Lord Jesus shows in a parable that the vineyard, the kingdom of God, will be connected with another people, professing Christianity (Matthew 21:33-43). In professing Christianity, everyone who is connected to the true vine, Christ, bears fruit for God (John 15:2; 8).

Isaiah 40:30

Introduction

In this chapter we have three sections: 1. The LORD and the failed vineyard of Israel (Isaiah 5:1-7); 2. a sixfold woe over the people and their leaders (Isaiah 5:8-23); 3. the judgments of the LORD on the people (Isaiah 5:24-30).

The Vineyard Song

Isaiah, in whom the Spirit of Christ speaks, now uses a new way to speak to Israel, namely through a song. It is a song in which he sings the love of the LORD for His people (Isaiah 5:1). He wants to sing for his Well-beloved, the LORD. He is like the friend of the Bridegroom who rejoices over the Bridegroom (John 3:29-30). The LORD is the object of his song.

It is a love song, just like Song of Songs, and is about a vineyard (cf. Song of Solomon 2:15). However, the identity of those involved remains covered. Isaiah does not mention any names. Nathan also uses this veiled way of telling a narrative in the history he tells David (2 Samuel 12:1-4). It is not said who the “well-beloved” and “beloved” is and who the “vineyard” is. This holds the attention of the listeners. As the song progresses, their indignation about the vineyard increases until at the end of the section, in Isaiah 5:7, the true identity of the Beloved and of the vineyard is revealed like a bolt from the blue.

In the song we are moved to a courtroom (Isaiah 5:3-4; cf. Isaiah 1:18; Isaiah 3:14-15), where the song becomes an indictment because of the lack of response to the love and patience of the Beloved. The song ends with leaving the figurative description to identify the house of Israel – for that is the vineyard – as the object of God’s anger (Isaiah 5:5-7).

Isaiah sings about what the Well-beloved – that is, as we know, the LORD – has done for His people. In the picture of the vineyard he sings about Israel as God saw the people at the beginning of their history in the promised land. The vineyard stood on a “fertile hill”, so on fertile ground (Deuteronomy 8:7-9), which is the land of Canaan.

Then it says: “He dug it all around, removed its stones” (Isaiah 5:2). This means that He drove the nations with their idols out of the land. By the “choicest vine” that He planted the Israelites are meant (Jeremiah 2:21; Psalms 80:8-9; Hosea 10:1). Furthermore, He built “a tower” in the middle of it, which refers to the central city of Jerusalem that He built to establish His Name (Proverbs 18:10). That tower was also a watchtower where the priests lived who had to guard against the intrusion of wrong influences.

The “wine vat” that He hewed out of it, can be recognized in the temple. There the people would bring Him the fruit of the land, the sacrifices, in order to express their worship and praise by the working of His Spirit. He was looking forward to that glorious result after all the work He had put into it. The end of the song, however, is an anticlimax. Instead of the good grapes He could expect from all His efforts, the vine produced worthless grapes.

After Isaiah sang in his song the detailed description of the efforts of the LORD for an optimal result, we suddenly see ourselves moved into a courtroom (Isaiah 5:3). The LORD Himself speaks now, a speaking that continues through Isaiah 5:7. He asks “the inhabitants of Jerusalem and the men of Judah” in a trial to judge between Him and His vineyard. He asks them for a verdict by which He forces them to thoroughly reflect on the situation.

He is the Prosecutor, Who at the same time defends Himself by asking them what they think He could have done more than He did (Isaiah 5:4). Were His expectations too high by expecting good grapes after taking so much care of them, while it only produced worthless grapes? To ask the question is to answer it.

The way in which the LORD addresses these people is remarkable. He poses as someone who has a complaint against the vineyard and asks for their judgment. As if they as righteous judges were able to judge! But the men of Judah are the plants themselves. In a subtle way the LORD actually asks for a willingness to judge themselves. Instead of making an accusation, their judgment is asked for, by which the love, which is the source of this approach, hopes for willingness to self-examination. But there is no answer.

We hear how God wonders out loud whether the vineyard bears the fruit He could expect after all He has done to it. This is a principle that can be generally applied, not only to the Jews, but also to the church and to each individual. If the church has received more than the Jews, God has the right to expect the church to produce more for Him. If someone claims to know the glory of Christ, then He may expect his life corresponds to that. That is the true fruit bearing for which the believer is on earth.

The Prosecutor then announces what He is going to do with His vineyard (Isaiah 5:5). Preceded by a solemn “so now” He announces the verdict of His worthless vineyard. After all, a vineyard that does not produce fruit is completely worthless. The only thing for which a vine is useful is to bear fruit. Its wood is without fruit too worthless to be suitable for anything but firewood (Ezekiel 15:2-5).

The Prosecutor Himself will also carry out the verdict. His repayment for their rebellion is imminent and inevitable. He will take away their protection, “his hedge”, so that they become a prey for the nations. As a result, the land will be consumed. He “will break down its wall” so that the enemy can enter to trample them.

He will lay the whole land “waste” (Isaiah 5:6). He will do this so thoroughly that it will not be “pruned” or “hoed,” which means that no activity will take place for the purpose of bearing fruit. Thus, instead of delicious fruit, the land will produce only “briars and thorns”, the symbols of sin (Genesis 3:18a).

In Isaiah 5:6b the listeners suddenly hear that the vine grower, the beloved one who speaks of his vineyard, “will charge the clouds to rain no rain on it” (cf. Deuteronomy 11:17a). Until now they have listened to the song without thinking that the beloved or the vineyard represent certain persons. But now they hear something amazing, something that makes them suspicious. They hear the owner of the vineyard say that he will “charge the clouds to rain no rain on it”. Surely only the LORD can say such a thing, isn’t it? How would a man charge the clouds to do something? Surely only God can do that, isn’t it? And indeed, so it is.

This is the time for the explanation of the imagery (Isaiah 5:7). The Prosecutor suddenly confronts the house of Israel with the fact that they are the vineyard of the previous verses and that He, the LORD, is the Well-beloved about Whom the song is about. It seems as if we hear Nathan say to David, after he has told his parable: “You are the man!” (2 Samuel 12:7a). The Prosecutor is not Isaiah, but the LORD Himself!

In short, the vineyard is Israel, the joy of the LORD and the work of His hands to His glorification (Isaiah 60:21; Isaiah 61:3). The joy He wanted to find in His people also has to do with His love for them. They are “His delightful plant”. He chose them out of all nations to be His people, the special object of His love. That is why He took so much care of them. But instead of finding justice and righteousness that He expects as a fruit, He finds oppression and violence. That is why the judgment on Israel can no longer be averted.

Isaiah 5:7b in Hebrew is a beautiful wordplay: mispat – mispach which can be translated with “good governance” – “blood governance” and: tsedakah – tseakah which can be translated “law observance” – “law oppression” (= crying of oppressed persons). Just as these words, at least in Hebrew, resemble each other, so in a certain sense the worthless grapes resemble the good grapes. In the same way the evildoers look like religious people, whereas in reality they are full of iniquity (cf. Matthew 23:28).

The lesson of this section is clear. It is possible to routinely perform religious acts, to live outwardly in conformity with Scripture, while the true dedication of the heart to Christ is lacking. The first love is gone and with it the true spiritual power. This opens the door to ever coarser forms of evil. The Lord stands at the door and He knocks (Revelation 3:20). He is waiting for an answer from everyone who truly desires to have fellowship with Him in truth, in accordance with His will and way.

The vineyard is destroyed, but not forever. Later we find the promise that the vineyard will be restored (Isaiah 27:2-6). That will happen in the end time. It does not mean that until that time God is without vineyard and without fruit from the vineyard.

First of all, the Lord Jesus has taken the place of the failing Israel as the true vine. He says of Himself: “I am the true vine” (John 15:1). His life was all joy to God. He is the true ‘delightful plant’ of God, because in Him God finds all His delight.

Secondly, the Lord Jesus shows in a parable that the vineyard, the kingdom of God, will be connected with another people, professing Christianity (Matthew 21:33-43). In professing Christianity, everyone who is connected to the true vine, Christ, bears fruit for God (John 15:2; 8).

Isaiah 40:31

Introduction

In this chapter we have three sections: 1. The LORD and the failed vineyard of Israel (Isaiah 5:1-7); 2. a sixfold woe over the people and their leaders (Isaiah 5:8-23); 3. the judgments of the LORD on the people (Isaiah 5:24-30).

The Vineyard Song

Isaiah, in whom the Spirit of Christ speaks, now uses a new way to speak to Israel, namely through a song. It is a song in which he sings the love of the LORD for His people (Isaiah 5:1). He wants to sing for his Well-beloved, the LORD. He is like the friend of the Bridegroom who rejoices over the Bridegroom (John 3:29-30). The LORD is the object of his song.

It is a love song, just like Song of Songs, and is about a vineyard (cf. Song of Solomon 2:15). However, the identity of those involved remains covered. Isaiah does not mention any names. Nathan also uses this veiled way of telling a narrative in the history he tells David (2 Samuel 12:1-4). It is not said who the “well-beloved” and “beloved” is and who the “vineyard” is. This holds the attention of the listeners. As the song progresses, their indignation about the vineyard increases until at the end of the section, in Isaiah 5:7, the true identity of the Beloved and of the vineyard is revealed like a bolt from the blue.

In the song we are moved to a courtroom (Isaiah 5:3-4; cf. Isaiah 1:18; Isaiah 3:14-15), where the song becomes an indictment because of the lack of response to the love and patience of the Beloved. The song ends with leaving the figurative description to identify the house of Israel – for that is the vineyard – as the object of God’s anger (Isaiah 5:5-7).

Isaiah sings about what the Well-beloved – that is, as we know, the LORD – has done for His people. In the picture of the vineyard he sings about Israel as God saw the people at the beginning of their history in the promised land. The vineyard stood on a “fertile hill”, so on fertile ground (Deuteronomy 8:7-9), which is the land of Canaan.

Then it says: “He dug it all around, removed its stones” (Isaiah 5:2). This means that He drove the nations with their idols out of the land. By the “choicest vine” that He planted the Israelites are meant (Jeremiah 2:21; Psalms 80:8-9; Hosea 10:1). Furthermore, He built “a tower” in the middle of it, which refers to the central city of Jerusalem that He built to establish His Name (Proverbs 18:10). That tower was also a watchtower where the priests lived who had to guard against the intrusion of wrong influences.

The “wine vat” that He hewed out of it, can be recognized in the temple. There the people would bring Him the fruit of the land, the sacrifices, in order to express their worship and praise by the working of His Spirit. He was looking forward to that glorious result after all the work He had put into it. The end of the song, however, is an anticlimax. Instead of the good grapes He could expect from all His efforts, the vine produced worthless grapes.

After Isaiah sang in his song the detailed description of the efforts of the LORD for an optimal result, we suddenly see ourselves moved into a courtroom (Isaiah 5:3). The LORD Himself speaks now, a speaking that continues through Isaiah 5:7. He asks “the inhabitants of Jerusalem and the men of Judah” in a trial to judge between Him and His vineyard. He asks them for a verdict by which He forces them to thoroughly reflect on the situation.

He is the Prosecutor, Who at the same time defends Himself by asking them what they think He could have done more than He did (Isaiah 5:4). Were His expectations too high by expecting good grapes after taking so much care of them, while it only produced worthless grapes? To ask the question is to answer it.

The way in which the LORD addresses these people is remarkable. He poses as someone who has a complaint against the vineyard and asks for their judgment. As if they as righteous judges were able to judge! But the men of Judah are the plants themselves. In a subtle way the LORD actually asks for a willingness to judge themselves. Instead of making an accusation, their judgment is asked for, by which the love, which is the source of this approach, hopes for willingness to self-examination. But there is no answer.

We hear how God wonders out loud whether the vineyard bears the fruit He could expect after all He has done to it. This is a principle that can be generally applied, not only to the Jews, but also to the church and to each individual. If the church has received more than the Jews, God has the right to expect the church to produce more for Him. If someone claims to know the glory of Christ, then He may expect his life corresponds to that. That is the true fruit bearing for which the believer is on earth.

The Prosecutor then announces what He is going to do with His vineyard (Isaiah 5:5). Preceded by a solemn “so now” He announces the verdict of His worthless vineyard. After all, a vineyard that does not produce fruit is completely worthless. The only thing for which a vine is useful is to bear fruit. Its wood is without fruit too worthless to be suitable for anything but firewood (Ezekiel 15:2-5).

The Prosecutor Himself will also carry out the verdict. His repayment for their rebellion is imminent and inevitable. He will take away their protection, “his hedge”, so that they become a prey for the nations. As a result, the land will be consumed. He “will break down its wall” so that the enemy can enter to trample them.

He will lay the whole land “waste” (Isaiah 5:6). He will do this so thoroughly that it will not be “pruned” or “hoed,” which means that no activity will take place for the purpose of bearing fruit. Thus, instead of delicious fruit, the land will produce only “briars and thorns”, the symbols of sin (Genesis 3:18a).

In Isaiah 5:6b the listeners suddenly hear that the vine grower, the beloved one who speaks of his vineyard, “will charge the clouds to rain no rain on it” (cf. Deuteronomy 11:17a). Until now they have listened to the song without thinking that the beloved or the vineyard represent certain persons. But now they hear something amazing, something that makes them suspicious. They hear the owner of the vineyard say that he will “charge the clouds to rain no rain on it”. Surely only the LORD can say such a thing, isn’t it? How would a man charge the clouds to do something? Surely only God can do that, isn’t it? And indeed, so it is.

This is the time for the explanation of the imagery (Isaiah 5:7). The Prosecutor suddenly confronts the house of Israel with the fact that they are the vineyard of the previous verses and that He, the LORD, is the Well-beloved about Whom the song is about. It seems as if we hear Nathan say to David, after he has told his parable: “You are the man!” (2 Samuel 12:7a). The Prosecutor is not Isaiah, but the LORD Himself!

In short, the vineyard is Israel, the joy of the LORD and the work of His hands to His glorification (Isaiah 60:21; Isaiah 61:3). The joy He wanted to find in His people also has to do with His love for them. They are “His delightful plant”. He chose them out of all nations to be His people, the special object of His love. That is why He took so much care of them. But instead of finding justice and righteousness that He expects as a fruit, He finds oppression and violence. That is why the judgment on Israel can no longer be averted.

Isaiah 5:7b in Hebrew is a beautiful wordplay: mispat – mispach which can be translated with “good governance” – “blood governance” and: tsedakah – tseakah which can be translated “law observance” – “law oppression” (= crying of oppressed persons). Just as these words, at least in Hebrew, resemble each other, so in a certain sense the worthless grapes resemble the good grapes. In the same way the evildoers look like religious people, whereas in reality they are full of iniquity (cf. Matthew 23:28).

The lesson of this section is clear. It is possible to routinely perform religious acts, to live outwardly in conformity with Scripture, while the true dedication of the heart to Christ is lacking. The first love is gone and with it the true spiritual power. This opens the door to ever coarser forms of evil. The Lord stands at the door and He knocks (Revelation 3:20). He is waiting for an answer from everyone who truly desires to have fellowship with Him in truth, in accordance with His will and way.

The vineyard is destroyed, but not forever. Later we find the promise that the vineyard will be restored (Isaiah 27:2-6). That will happen in the end time. It does not mean that until that time God is without vineyard and without fruit from the vineyard.

First of all, the Lord Jesus has taken the place of the failing Israel as the true vine. He says of Himself: “I am the true vine” (John 15:1). His life was all joy to God. He is the true ‘delightful plant’ of God, because in Him God finds all His delight.

Secondly, the Lord Jesus shows in a parable that the vineyard, the kingdom of God, will be connected with another people, professing Christianity (Matthew 21:33-43). In professing Christianity, everyone who is connected to the true vine, Christ, bears fruit for God (John 15:2; 8).