Isaiah 3:1. For behold, the Lord, &c.— The prophet had, in the preceding chapter, declared in general the terror of the day of the Lord. He now descends to a more particular explication of it. The connecting particle for, in this verse, evidently shews its connection with what has preceded. We have in this prophecy, first, a general proposition, in which God denounces that he will deprive the Jews of all protection; in this verse:—Secondly, a declaration of the particulars of this calamity, such as, a want of provision;—at the end of this verse: A deprivation of all desirable and proper human protection; Isaiah 3:2-3. A substitution of a protection inadequate to their wants, Isaiah 3:4 a dissolution of all order, and total confusion of their polity, Isaiah 3:5-7. This prediction also refers to the destruction of Jerusalem by the Chaldees. See Joe 1:1-4 and Jeremiah 14:1; Jeremiah 14:22; Jeremiah 37:21; Jeremiah 38:9.

Isaiah 3:3. The eloquent orator— The skilful charmer, or enchanter. Le Clerc.

Isaiah 3:4. And babes shall rule over them— And they shall wantonly lord it over them. Schultens. See Ecclesiastes 10:16-17. This was the state of things in Judaea, after the carrying away of Jehoiachin to Babylon.

Isaiah 3:5. And the people shall be oppressed, &c.— Shall deal hardly one by another, &c. See the 38th chapter of Jeremiah throughout, and his Lamentations 4:16.

Isaiah 3:8. For Jerusalem is ruined— The fourth member of the second part of this discourse begins here, which contains the justification and explanation of the divine judgment hitherto set forth, and may be thus divided: The first part is general, against the whole people, whose manners are described, Isa 3:8-9 and the event is set forth, Isaiah 3:10-11. The second is particular, against the rulers of the people, whose state and vices are set forth, Isaiah 3:12-15. The third taxes the pride, luxury, and softness of the female sex, Isa 3:16 to chap. Isaiah 4:1. The past tense in this verse, as is very usual in the prophets, is to be understood of the future. See Vitringa, and Bishop Lowth's Prelections.

Isaiah 3:10. For they shall eat the fruit of their doings— The certain consequence of righteousness is, by the divine determination, happiness either in this world or the next; as the contrary is the certain consequence of wickedness, Isaiah 3:11. This is an admirable sentence to support the souls of the pious, amidst all the troubles of this life; God will not forsake those who truly love and serve him. This reason teaches us, the experience of all times confirms, and it is the constant and comfortable doctrine of the word of God. The event must and will be happy to the good man.

Isaiah 3:16. Moreover, the Lord saith— After God had accused the rulers of the Jews of iniquity, injustice, and rapacity, in spoiling the people, he draws an argument of the same thing from the pride and luxury of the noble matrons and virgins, whose ornaments, collected from the spoils of the people, were borne proudly and insolently by them; upon whom, therefore, he denounces judgments; for of these two parts consists, this last period of his reproving discourse: urging first, in this verse, the crimes of luxury and wanton haughtiness; denouncing, secondly, the punishment with which God would pursue these crimes, Isa 3:17 to chap. Isaiah 4:1. Making a tinkling with their feet, alludes to the custom, among the Eastern ladies, of wearing large hollow rings or circles, with little rings hanging round them. The cavities of these rings are filled with small flints, which make them sound like bells on the least motion. The rings or circles themselves open like a half moon, through which they put the small of the leg. There is a peculiar emphasis in referring these vices of haughtiness, luxury, wantonness, and the love of superfluous ornament, to the daughters of Sion, that is, to the matrons and virgins of the holy city, chosen by God, and in which he himself inhabits; the hater of luxury and vanity: a mountain and city, which those daughters of Abraham inhabited, whom, above all others, outward adorning became not, the plaiting of hair, the wearing of gold, and the putting on of fine apparel; but the hidden man of the heart, modesty, humility, subjection. See 1Pe 3:3 and Vitringa.

Isaiah 3:17-24. Therefore the Lord will smite— Punishment, which, though slow, always follows vice, is here denounced upon the luxurious and proud women: First, A taking away not only of the ornaments with which they set off their beauty, but also their garments, which were of necessary use; which is proposed in this verse, and largely set forth in the following; Isaiah 3:17-24. Secondly, deprivation of their husbands and children; Isaiah 3:25-26. Thirdly, the consequence hereof, by which this loss might be repaired, chap. Isaiah 4:1.
With a scab— Vitringa reads, will make bald. This and the other indignities mentioned, in this verse were used to slaves, and were reckoned the highest degree of infamy and disgrace: and they refer to the captivity of these women under Nebuchadnezzar. See chap. Isaiah 20:4.