Isaiah 3:19
their pendants, bracelets, and veils;
their pendants
The Hebrew word for "pendants" is "netiphoth," which refers to small, decorative ornaments that were often worn by women in ancient Israel. These pendants were typically made of precious metals or stones and were a symbol of wealth and status. In the context of Isaiah 3, these adornments represent the vanity and pride of the people, who have placed their trust in material possessions rather than in God. The mention of pendants serves as a reminder of the fleeting nature of earthly treasures and the importance of seeking spiritual riches.

bracelets
The term "bracelets" comes from the Hebrew word "tsemidim," which denotes bands or chains worn around the wrist. In ancient cultures, bracelets were not only decorative but also served as indicators of social standing and personal identity. The presence of bracelets in this verse highlights the emphasis on external appearances and the societal focus on outward beauty. From a conservative Christian perspective, this serves as a caution against prioritizing physical adornment over inner spiritual beauty, as emphasized in 1 Peter 3:3-4, which encourages believers to cultivate a gentle and quiet spirit.

and veils
The word "veils" is translated from the Hebrew "redidim," referring to coverings worn over the head or face. Veils were common in ancient Near Eastern cultures and often signified modesty, respect, or mourning. In Isaiah 3, the mention of veils alongside other adornments underscores the superficiality and pretense of the people, who are more concerned with outward appearances than with their spiritual condition. This serves as a call to authenticity and humility before God, reminding believers that true beauty is found in a heart devoted to Him.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book that bears his name. He prophesied during the reigns of several kings of Judah and is known for his messages of both judgment and hope.

2. Judah
The southern kingdom of Israel, which is the primary audience of Isaiah's prophecies. During Isaiah's time, Judah was experiencing social and spiritual decline.

3. Jerusalem
The capital city of Judah, often symbolizing the spiritual state of the nation. Isaiah's prophecies frequently address the people of Jerusalem directly.

4. The Women of Zion
In Isaiah 3, the women of Zion are specifically mentioned as part of the critique of Judah's societal values. Their adornments symbolize the vanity and pride prevalent in the society.

5. The Day of the Lord
A recurring theme in Isaiah, referring to a time of divine judgment and purification. The removal of adornments in Isaiah 3 is part of this broader context of judgment.
Teaching Points
The Danger of Vanity
Isaiah 3:19 highlights the superficial focus on external beauty and wealth. Believers are reminded to prioritize inner spiritual beauty over outward appearances.

Judgment and Humility
The removal of adornments symbolizes God's judgment on pride. Christians are called to live humbly, recognizing that true worth is found in God's eyes, not in material possessions.

Cultural Critique
Isaiah's message challenges cultural norms that prioritize wealth and status. Believers are encouraged to critically assess societal values and align their lives with biblical principles.

The Call to Repentance
The context of Isaiah 3 is a call to repentance. Christians are urged to examine their hearts and turn away from pride and vanity, seeking God's forgiveness and transformation.
Bible Study Questions
1. How does Isaiah 3:19 reflect the broader theme of judgment in the book of Isaiah, and what can we learn about God's view of pride and vanity?

2. In what ways do the cultural values of Isaiah's time compare to those of today, particularly regarding beauty and materialism?

3. How can we apply the principles found in 1 Peter 3:3-4 to our daily lives, especially in a culture that often emphasizes external appearances?

4. What steps can we take to cultivate inner beauty and a spirit that is pleasing to God, as described in Proverbs 31:30?

5. How does the imagery of lost adornments in Revelation 18:16 serve as a warning for us today, and what practical changes can we make to avoid similar pitfalls?
Connections to Other Scriptures
1 Peter 3:3-4
This passage contrasts external adornment with the inner beauty of a gentle and quiet spirit, which is precious in God's sight. It echoes the critique of vanity found in Isaiah 3.

Proverbs 31:30
This verse highlights the fleeting nature of charm and beauty, emphasizing the value of fearing the Lord, which aligns with the call to humility in Isaiah 3.

Revelation 18:16
The lament over Babylon's fall includes a description of lost luxury and adornment, paralleling the judgment on Jerusalem's pride and excess.
A Jerusalem Fashion PlateT. De Witt Talmage, D. D.Isaiah 3:16-24
A Mincing GaitF. Delitzsch.Isaiah 3:16-24
Comely Clothing NaturalT. De Witt Talmage, D. D.Isaiah 3:16-24
Costume and MoralsT. De Witt Talmage, D. D.Isaiah 3:16-24
God-Defying Extravagance of Modern SocietyT. De Witt Talmage, D. D.Isaiah 3:16-24
Pride of Beauty and Attire ReprovedIsaiah 3:16-24
The Wanton EyesA. B. Davidson, LL. D.Isaiah 3:16-24
Wanton EyesF. Delitzsch.Isaiah 3:16-24
The Vanity of VanityW. Clarkson Isaiah 3:16-26
People
Isaiah
Places
Jerusalem, Sodom, Zion
Topics
Bracelets, Chains, Clothing, Dangling, Delicate, Drops, Earrings, Ear-rings, Mufflers, Pearl-drops, Pendants, Scarfs, Veils
Dictionary of Bible Themes
Isaiah 3:19

     5195   veil
     5915   ornaments

Isaiah 3:16-24

     5476   property
     8308   modesty

Isaiah 3:18-19

     5126   arm

Isaiah 3:18-23

     5139   bracelet

Isaiah 3:18-24

     5419   mourning

Library
A Paradox of Selling and Buying
'Ye have sold yourselves for nought; and ye shall be redeemed without money.'--ISAIAH iii. 3. THE first reference of these words is of course to the Captivity. They come in the midst of a grand prophecy of freedom, all full of leaping gladness and buoyant hope. The Seer speaks to the captives; they had 'sold themselves for nought.' What had they gained by their departure from God?--bondage. What had they won in exchange for their freedom?-- only the hard service of Babylon. As Deuteronomy puts it:
Alexander Maclaren—Expositions of Holy Scripture

Marching Orders
'Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. 12. For ye shall not go out with haste, nor go by flight: for the Lord will go before you, and the God of Israel will be your reward.'--ISAIAH iii. 11, 12. These ringing notes are parts of a highly poetic picture of that great deliverance which inspired this prophet's most exalted strains. It is described with constant allusion to the first Exodus,
Alexander Maclaren—Expositions of Holy Scripture

The Christian view of Sorrow
"A man of sorrow, and acquainted with grief" Is. Iii. 3. There is one great distinction between the productions of Heathen and of Christian art. While the first exhibits the perfection of physical form and of intellectual beauty, the latter expresses, also, the majesty of sorrow, the grandeur of endurance, the idea of triumph refined from agony. In all those shapes of old there is nothing like the glory of the martyr; the sublimity of patience and resignation; the dignity of the thorn-crowned Jesus.
E. H. Chapin—The Crown of Thorns

The Personal History of Herod - the Two Worlds in Jerusalem.
It is an intensely painful history, [581] in the course of which Herod made his way to the throne. We look back nearly two and a half centuries to where, with the empire of Alexander, Palestine fell to his successors. For nearly a century and a half it continued the battle-field of the Egyptian and Syrian kings (the Ptolemies and the Seleucidæ). At last it was a corrupt High-Priesthood - with which virtually the government of the land had all along lain - that betrayed Israel's precious trust.
Alfred Edersheim—The Life and Times of Jesus the Messiah

How those are to be Admonished who Praise the Unlawful Things of which they are Conscious, and those who While Condemning Them, in no Wise Guard
(Admonition 32.) Differently to be admonished are they who even praise the unlawful things which they do, and those who censure what is wrong, and yet avoid it not. For they who even praise the unlawful things which they do are to be admonished to consider how for the most part they offend more by the mouth than by deeds. For by deeds they perpetrate wrong things in their own persons only; but with the mouth they bring out wickedness in the persons of as many as there are souls of hearers, to
Leo the Great—Writings of Leo the Great

"But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our
Hugh Binning—The Works of the Rev. Hugh Binning

Brief Memoir of Thomas Watson
Compiled by C. H. Spurgeon Thomas Watson's Body of Practical Divinity is one of the most precious of the peerless works of the Puritans; and those best acquainted with it prize it most. Watson was one of the most concise, racy, illustrative, and suggestive of those eminent divines who made the Puritan age the Augustan period of evangelical literature. There is a happy union of sound doctrine, heart-searching experience and practical wisdom throughout all his works, and his Body of Divinity is, beyond
Thomas Watson—A Body of Divinity

Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration
John Calvin—The Institutes of the Christian Religion

Letter Li to the virgin Sophia
To the Virgin Sophia He praises her for having despised the glory of the world: and, setting forth the praises, privileges, and rewards of Religious Virgins, exhorts her to persevere. Bernard, Abbot of Clairvaux, to the Virgin Sophia, that she may keep the title of virginity and attain its reward. I. Favour is deceitful and beauty is vain; but a woman that feareth the Lord, she shall be praised (Prov. xxxi. 31). I rejoice with you, my daughter, in the glory of your virtue, whereby, as I hear, you
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver.
Hugh Binning—The Works of the Rev. Hugh Binning

"Thou Shalt Honor Thy Father and Thy Mother. "
From this Commandment we learn that after the excellent works of the first three Commandments there are no better works than to obey and serve all those who are set over us as superiors. For this reason also disobedience is a greater sin than murder, unchastity, theft and dishonesty, and all that these may include. For we can in no better way learn how to distinguish between greater and lesser sins than by noting the order of the Commandments of God, although there are distinctions also within the
Dr. Martin Luther—A Treatise on Good Works

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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