TRV
Translation
King James Version
The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
American Standard Version
the festival robes, and the mantles, and the shawls, and the satchels;
Geneva Bible (1599)
The costly apparell and the vailes, and the wimples, and the crisping pinnes,
Young's Literal Translation
Of the costly apparel, and of the mantles, And of the coverings, and of the purses,
In the KJVVerse 17,730 of 31,102
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Commentary on Isaiah 3 verses 16–26
16 ¶ Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet:
17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts.
18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,
19 The chains, and the bracelets, and the mufflers,
20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,
21 The rings, and nose jewels,
22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
23 The glasses, and the fine linen, and the hoods, and the vails.
24 And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.
25 Thy men shall fall by the sword, and thy mighty in the war.
26 And her gates shall lament and mourn; and she being desolate shall sit upon the ground.
The prophet's business was to show all sorts of people what they had contributed to the national guilt and what share they must expect in the national judgments that were coming. Here he reproves and warns the daughters of Zion, tells the ladies of their faults; and Moses, in the law, having denounced God's wrath against the tender and delicate woman (the prophets being a comment upon the law, Deu 28:56), he here tells them how they shall smart by the calamities that are coming upon them. Observe,
I. The sin charged upon the daughters of Zion, Isa 3:16. The prophet expressly vouches God's authority for what he said. lest it should be thought it was unbecoming in him to take notice of such things, and should be resented by the ladies: The Lord saith it. "Whether they will hear, or whether they will forbear, let them know that God takes notice of, and is much displeased with, the folly and vanity of proud women, and his law takes cognizance even of their dress." Two things that here stand indicted for - haughtiness and wantonness, directly contrary to that modesty, shamefacedness, and sobriety, with which women ought to adorn themselves, Ti1 2:9. They discovered the disposition of their mind by their gait and gesture, and the lightness of their carriage. They are haughty, for they walk with stretched-forth necks, that they may seem tall, or, as thinking nobody good enough to speak to them or to receive a look or a smile from them. Their eyes are wanton, deceiving (so the word is); with their amorous glances they draw men into their snares. They affect a formal starched way of going, that people may look at them, and admire them, and know they have been at the dancing-school, and have learned the minuet-step. They go mincing, or nicely tripping, not willing to set so much as the sole of their foot to the ground, for tenderness and delicacy. They make a tinkling with their feet, having, as some think, chains, or little bells, upon their shoes, that made a noise: they go as if they were fettered (so some read it), like a horse tramelled, that he may learn to pace. Thus Agag came delicately, Sa1 15:32. Such a nice affected mien is not only a force upon that which is natural, and ridiculous before men, men of sense; but as it is an evidence of a vain mind, it is offensive to God. And two things aggravated it here: 1. That these were the daughters of Zion, the holy mountain, who should have behaved with the gravity that becomes women professing godliness. 2. That it should seem, by the connexion, they were the wives and daughters of the princes who spoiled and oppressed the poor (Isa 3:14, Isa 3:15) that they might maintain the pride and luxury of their families.
II. The punishments threatened for this sin; and they answer the sin as face answers to face in a glass, Isa 3:17, Isa 3:18. 1. They walked with stretched-forth necks, but God will smite with a scab the crown of their head, which shall lower their crests, and make them ashamed to show their heads, being obliged by it to cut off their hair. Note, Loathsome diseases are often sent as the just punishment of pride, and are sometimes the immediate effect of lewdness, the flesh and the body being consumed by it. 2. They cared not what they laid out in furnishing themselves with great variety of fine clothes; but God will reduce them to such poverty and distress that they shall not have clothes sufficient to cover their nakedness, but their uncomeliness shall be exposed through their rags. 3. They were extremely fond and proud of their ornaments; but God will strip them of those ornaments, when their houses shall be plundered, their treasures rifled, and they themselves led into captivity. The prophet here specifies many of the ornaments which they used as particularly as if he had been the keeper of their wardrobe or had attended them in their dressing-room. It is not at all material to enquire what sort of ornaments these respectively were and whether the translations rightly express the original words; perhaps 100 years hence the names of some of the ornaments that are now in use in our own land will be as little understood as some of those here mentioned now are. Fashions alter, and so do the names of them; and yet the mention of them is not in vain, but is designed to expose the folly of the daughters of Zion; for, (1.) Many of these things, we may suppose, were very odd and ridiculous, and, if they had not been in fashion, would have been hooted at. They were fitter to be toys for children to play with than ornaments for grown people to go to Mount Zion in. (2.) Those things that were decent and convenient, as the linen, the hoods, and the veils, needed not be provided in such abundance and variety. It is necessary to have apparel and proper that all should have it according to their rank; but what occasion was there for so many changeable suits of apparel (Isa 3:22), that they might not be seen two days together in the same suit? "They must have (as the homily against excess of apparel speaks) one gown for the day, another for the night - one long, another short - one for the working day, another for the holy-day - one of this colour, another of that colour - one of cloth, another of silk or damask - one dress afore dinner, another after - one of the Spanish fashion, another Turkey - and never content with sufficient." All this, as it is an evidence of pride and vain curiosity, so must needs spend a great deal in gratifying a base lust that ought to be laid out in works of piety and charity; and it is well if poor tenants be not racked, or poor creditors defrauded to support it. (3.) The enumeration of these things intimates what care they were in about them, how much their hearts were upon them, what an exact account they kept of them, how nice and critical they were about them, how insatiable their desire was of them, and how much of their comfort was bound up in them. A maid could forget none of these ornaments, though they were ever so many (Jer 2:32), but they would report them as readily, and talk of them with as much pleasure, as if they had been things of the greatest moment. The prophet did not speak of these things as in themselves sinful (they might lawfully be had and used), but as things which they were proud of and should therefore be deprived of.
III. They were very nice and curious about their clothes; but God would make those bodies of theirs, which were at such expense to beautify and make easy, a reproach and burden to them (Isa 3:24): Instead of sweet smell (those tablets, or boxes, of perfume, houses of the soul or breath, as they are called, Isa 3:20, margin) there shall be stink, garments grown filthy with being long worn, or from some loathsome disease or plasters for the cure of it. Instead of a rich embroidered girdle used to make the clothes sit tight, there shall be a rent, a rending of the clothes for grief, or old rotten clothes rent into rags. Instead of well-set hair, curiously plaited and powdered, there shall be baldness, the hair being plucked off or shaven, as was usual in times of great affliction (Isa 15:2; Jer 16:6), or in great servitude, Eze 29:18. Instead of a stomacher, or a scarf or sash, there shall be a girding of sackcloth, in token of deep humiliation; and burning instead of beauty. Those that had a good complexion, and were proud of it, when they are carried into captivity shall be tanned and sun-burnt; and it is observed that the best faces are soonest injured by the weather. From all this let us learn, 1. Not to be nice and curious about our apparel, not to affect that which is gay and costly, nor to be proud of it. 2. Not to be secure in the enjoyment of any of the delights of sense, because we know not how soon we may be stripped of them, nor what straits we may be reduced to.
IV. They designed by these ornaments to charm the gentlemen, and win their affections (Pro 7:16, Pro 7:17), but there shall be none to be charmed by them (Isa 3:25): Thy men shall fall by the sword, and the mighty in the war, The fire shall consume them, and then the maidens shall not be given in marriage; as it is, Psa 78:63. When the sword comes with commission the mighty commonly fall first by it, because they are most forward to venture. And, when Zion's guards are cut off, no marvel that Zion's gates lament and mourn (Isa 3:26), the enemies having made themselves masters of them; and the city itself, being desolate, being emptied or swept, shall sit upon the ground like a disconsolate widow. If sin be harboured within the walls, lamentation and mourning are near the gates.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–26. Public domain.
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John ChrysostomAD 407
Homily on the Gospel of Matthew 89
But shouldest thou enter into a church, thou geest forth, without getting anything but countless leers, and revilings, and curses, not from the beholders only, but also from the prophet. For straightway Isaiah, that hath the fullest voice of all, as soon as he hath seen thee, will cry out, "These things saith the Lord against the princely daughters of Sion; because they walked with a lofty neck, and with winkings of the eyes, and in their walking, trailing their garments, and mincing at the same time with their feet; the Lord shall take off their bravery, and instead of a sweet smell there shall be dust, and instead of a stomacher, thou shalt gird thyself with a cord." These things for thy gorgeous array. For not to them only are these words addressed, but to every woman that doeth like them.
JeromeAD 420
Commentary on Isaiah
(Verse 22.) And changes, and cloaks, and coverings. As for 'coverings', the Septuagint translated it as 'clear ethereal garments', signifying the very thin garments with which the bodies of the Spartans, who were very ready for war and had a strict way of life, were covered. Although 'ethereal garments' does not have a Hebrew or any other interpreter. However, 'changes' and 'cloaks', which Symmachus translated more significantly as 'anabolaia', are ornaments of women's clothing that cover the shoulders and chest. The changes according to that anagoge are those of which it is said: They will go from strength to strength (Ps. LXXXIII, 8): and the veils, that we may enjoy the delights of the Lord, as it is written in the Psalms: You will make them drink from the torrent of your pleasure (Ps. XXXV, 9). But all these things have been lost by the daughters of Zion, because they walked with outstretched necks, and with their eyes they flaunted their pride: thinking that what they had was of their own power, and not of the grace of the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 3:22 provides a vivid snapshot within a broader prophetic condemnation of Judah and Jerusalem, specifically highlighting the luxurious apparel and elaborate adornments worn by the women of Zion. This detailed enumeration serves as a powerful symbol of the nation's pervasive pride, materialism, and spiritual decay, which had provoked divine judgment. The verse underscores how external ostentation had become a deceptive facade, masking a profound internal emptiness and a radical departure from God's righteous standards, thereby foreshadowing the humiliating stripping away of such finery as a direct consequence of national desolation.
CONTEXT
Literary Context: Isaiah 3:22 is intricately woven into a sweeping prophetic oracle (Isaiah 2-4) that pronounces severe judgment upon Judah and Jerusalem for their profound moral corruption and social injustices. Following an initial vision of future eschatological glory and universal peace under God's righteous reign, as detailed in Isaiah 2:1-5, the prophet abruptly shifts to a stark portrayal of impending divine wrath. Chapter 3 meticulously outlines the collapse of leadership, the ensuing societal chaos, and a particularly scathing critique directed at the haughty women of Jerusalem. Verses 16-24 provide an exhaustive inventory of their excessive adornment and proud demeanor, with Isaiah 3:22 specifically listing some of these opulent items. The subsequent verses, Isaiah 3:24-26, graphically describe the dire consequences of this judgment, where their perceived beauty and finery will be replaced by shame, desolation, and profound mourning, emphatically underscoring the severity of God's displeasure with their deeply flawed spiritual state.
Historical & Cultural Context: The prophetic messages of Isaiah were delivered during the tumultuous 8th century BCE, a period marked by fluctuating political fortunes and, at times, considerable economic prosperity for the Kingdom of Judah, particularly during the reigns of kings like Uzziah and Jotham. This prosperity, however, often fostered increased social stratification, rampant luxury, and a discernible moral decline, especially among the elite classes. Jerusalem, as the vibrant capital, would have been a focal point for such extravagance. The specific items enumerated in Isaiah 3:22 vividly reflect the prevailing fashion trends and status symbols among wealthy women in ancient Near Eastern societies. In these cultures, elaborate clothing, intricate jewelry, and sophisticated cosmetics were far more than mere personal adornments; they served as potent indicators of social standing, immense wealth, and, frequently, overt pride. The prophet's condemnation is not directed at beauty or adornment in and of themselves, but rather at the excessive, vain, and spiritually empty pursuit of these external trappings, which had become a pervasive symptom of a deeper societal malaise and a profound turning away from the covenant relationship with God.
Key Themes: This verse powerfully contributes to several overarching themes prominent within the book of Isaiah and the broader prophetic corpus. Foremost among these is the theme of Pride and Humiliation, where the haughty spirit of the people, vividly exemplified by the women's ostentatious display, inevitably precipitates divine judgment and a humiliating stripping away of their perceived glory. This resonates deeply with the universal biblical principle articulated in Proverbs 16:18, which warns that "Pride goes before destruction, and a haughty spirit before a fall." Another significant theme is Materialism vs. Spiritual Health. The intense focus on "changeable suits of apparel," "mantles," "wimples," and "crisping pins" starkly highlights a societal preoccupation with fleeting worldly possessions and superficial outward appearances over genuine spiritual devotion and the pursuit of justice. This misplaced value system is consistently and vehemently condemned throughout the prophetic books as a clear sign of spiritual idolatry. Finally, the passage powerfully underscores the theme of Divine Judgment and Restoration. While the judgment described is undeniably severe, its ultimate purpose is to purify and humble the nation, thereby paving the way for a future remnant who will live righteously under God's sovereign rule, a hope subtly hinted at in passages like Isaiah 4:2-6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:22 masterfully employs several potent literary devices to convey its powerful message of condemnation. Enumeration is prominently featured, as the prophet meticulously lists specific items of clothing and adornment. This detailed cataloging creates an exceptionally vivid and tangible picture of the women's excessive luxury, rendering their vanity concrete and undeniable to the reader. This precise enumeration also functions as a form of Symbolism, where each item meticulously listed (changeable suits, mantles, wimples, crisping pins/purses) transcends its literal meaning to become a powerful symbol of the broader societal pride, pervasive materialism, and profound spiritual emptiness. The cumulative effect of these symbols underscores the depth of their self-absorption and moral decay. Furthermore, there is a profound underlying Irony woven throughout the passage: these very symbols of their pride, status, and perceived glory are precisely what God, in His righteous judgment, will strip away, thereby turning their ostentatious display into abject shame and their superficial beauty into utter desolation, as explicitly stated in Isaiah 3:24. The prophet skillfully utilizes these material objects to expose the spiritual decay festering beneath the glittering surface of their society.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:22, by meticulously cataloging the luxurious adornments of Jerusalem's women, powerfully illustrates the profound theological principle that outward display, when fundamentally rooted in pride, vanity, and materialism, constitutes a direct affront to God and serves as a clear symptom of deep-seated spiritual decay. The prophet's indictment is not against beauty or aesthetic appreciation in themselves, but rather against the heart's posture that prioritizes fleeting earthly glory and self-aggrandizement over genuine obedience, profound humility, and the pursuit of justice. This passage serves as a timeless and urgent warning against the insidious dangers of idolatry, where material possessions and social status become false gods, effectively distracting individuals and nations from true worship and leading to a catastrophic misplacement of ultimate value. God consistently calls His people to an inner transformation that authentically manifests in righteous living and a humble spirit, rather than a superficial adherence to religious forms or an obsessive preoccupation with external appearances.
REFLECTION AND APPLICATION
Isaiah 3:22 profoundly challenges us to look beyond the specific cultural items of ancient Jerusalem and critically examine the underlying attitudes they represent: pride, vanity, and an excessive, often idolatrous, focus on external appearance and material possessions. In our contemporary context, this timeless message might manifest as an unhealthy obsession with fleeting fashion trends, an uncritical pursuit of social media image, an insatiable desire for accumulating wealth, or a relentless quest for status through outward displays of luxury. The passage serves as a powerful and enduring reminder that true worth, lasting beauty, and genuine significance are never found in what we wear or what we own, but rather in the character of our hearts and the depth of our devotion to God. It calls us to actively cultivate inner virtues—such as humility, compassion, integrity, and a spirit of generous self-giving—which are infinitely more valuable in God's sight than any earthly adornment. Our priorities should be rigorously aligned with God's kingdom values, compelling us to seek first His righteousness and His kingdom, trusting Him to provide for our needs, rather than relentlessly chasing after fleeting worldly glories that ultimately lead to spiritual emptiness and divine judgment.
Questions for Reflection
FAQ
Why does God seem to care about clothing and adornment in this passage?
Answer: God's concern in Isaiah 3:22 is not primarily with the clothing items themselves, but rather with what they represent: the underlying heart attitude of the people. The excessive and prideful display of luxurious apparel by the women of Jerusalem symbolized a much deeper spiritual sickness—pervasive vanity, rampant materialism, and a profound turning away from God's righteous standards. These adornments were not merely fashion choices; they were outward manifestations of an inward haughtiness and a misplaced worship of self and worldly status. God cares deeply about the heart, and when external displays become idols or clear indicators of spiritual rebellion, they inevitably draw His righteous judgment. The stripping away of these items, as described in the subsequent verses like Isaiah 3:24, is a powerful symbolic act of judgment, vividly mirroring the humiliation and desolation that would justly befall the proud nation.
Is all material wealth or nice clothing condemned by God?
Answer: No, the Bible does not inherently condemn all material wealth or nice clothing in themselves. God is the ultimate source of all good things, and He often blesses His people with abundance. The critical issue in Isaiah 3:22, and indeed in many other biblical passages, is the attitude towards wealth and possessions. When material things become an object of pride, a source of vanity, an idol that effectively replaces God, or are acquired through injustice, then they become deeply problematic and subject to divine scrutiny. The condemnation is specifically directed against the love of money, as warned in 1 Timothy 6:10, the pursuit of self-glory through possessions, as cautioned in Luke 12:15, and the neglect of spiritual values for fleeting worldly gain, as highlighted in Matthew 6:24. The focus for believers should always be on using all resources for God's glory and the good of others, rather than for selfish indulgence or personal aggrandizement.
CHRIST-CENTERED FULFILLMENT
Isaiah 3:22, with its stark depiction of human vanity and the impending judgment upon it, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. While the women of Jerusalem meticulously adorned themselves with "changeable suits of apparel" and "mantles" to signify their status and pride, Christ intentionally chose the path of ultimate humility. He "made himself nothing, taking the form of a servant," as beautifully articulated in Philippians 2:7, willingly divesting Himself of divine glory and privilege to enter human flesh in perfect obedience. The judgment prophesied by Isaiah, where outward finery would be humiliatingly stripped away, powerfully foreshadows the spiritual reality that all human attempts at self-glory and self-righteousness are but "filthy rags" before a holy God, a truth echoed in Isaiah 64:6. In striking contrast, Christ offers a true, eternal, and lasting adornment: the "garment of salvation" and the "robe of righteousness," as promised in Isaiah 61:10, freely given to all who place their faith and trust in Him. He is the spotless Lamb of God who takes away the sin of the world, including the deeply rooted sins of pride and materialism. Through His atoning sacrifice on the cross, believers are clothed with His perfect righteousness, receiving an eternal beauty and an unassailable status that infinitely surpasses any earthly "crisping pins" or "wimples." Our true and ultimate adornment is now found exclusively in Christ, not in any outward display, as we are called to put on "the new self, created after the likeness of God in true righteousness and holiness" (Ephesians 4:24).