Isaiah 3:21
their signet rings and nose rings;
Signet rings
In ancient times, signet rings were not merely ornamental but served a significant purpose. They were used as a personal seal, often pressed into clay or wax to authenticate documents or items. The Hebrew word for signet ring, "חֹתָם" (chotam), implies authority and identity. In the biblical context, a signet ring symbolizes power and personal identity, often associated with kings and leaders. For example, in Genesis 41:42, Pharaoh gives Joseph his signet ring, signifying Joseph's authority over Egypt. The mention of signet rings in Isaiah 3:21 highlights the loss of personal and societal identity and authority due to the people's rebellion against God. It serves as a reminder of the importance of aligning one's identity with God's will, as true authority and identity are found in Him.

Nose rings
Nose rings, or "נֶזֶם" (nezem) in Hebrew, were common adornments in the ancient Near East, often worn by women as a sign of beauty and wealth. They are mentioned in several biblical passages, such as Genesis 24:22, where Abraham's servant gives Rebekah a nose ring as a token of betrothal. In Isaiah 3:21, the reference to nose rings is part of a broader list of ornaments that will be taken away as a consequence of Judah's pride and idolatry. The removal of these adornments symbolizes the stripping away of false beauty and superficial wealth, pointing to a deeper spiritual impoverishment. It serves as a call to seek inner beauty and true riches found in a relationship with God, rather than relying on external appearances or material possessions. This verse challenges believers to examine where they place their value and to prioritize spiritual adornment over worldly treasures.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah's ministry spanned the reigns of several kings of Judah. He is known for his prophecies concerning both judgment and redemption.

2. Judah
The southern kingdom of Israel, which Isaiah primarily addressed. During Isaiah's time, Judah was experiencing social and spiritual decline.

3. Jerusalem
The capital city of Judah, often symbolic of the nation's spiritual state. Isaiah's prophecies frequently focus on Jerusalem as a center of both sin and future hope.

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

5. Judgment
The broader context of Isaiah 3 is a prophecy of judgment against Judah and Jerusalem for their sins, including pride and idolatry.
Teaching Points
Vanity and Pride
The adornments mentioned in Isaiah 3:21 symbolize the vanity and pride of the people. As believers, we are called to examine our own lives for areas where pride may have taken root.

True Beauty
Scripture consistently teaches that true beauty is found in a gentle and quiet spirit, not in outward adornments. We should prioritize cultivating inner beauty.

Judgment and Repentance
The passage serves as a warning of judgment for those who place their trust in material wealth and appearances. It calls us to repentance and a return to God.

Cultural Reflections
The cultural practices of Isaiah's time, such as wearing signet and nose rings, can reflect deeper spiritual issues. We should be mindful of how our cultural practices align with our faith.

Spiritual Adornment
As Christians, we are encouraged to adorn ourselves with the fruits of the Spirit, which reflect Christ's character in us.
Bible Study Questions
1. How does the cultural context of Isaiah's time help us understand the significance of the jewelry mentioned in Isaiah 3:21?

2. In what ways can we identify and address areas of pride in our own lives, as suggested by the critique in Isaiah 3?

3. How do the teachings in 1 Peter 3:3-4 about inner beauty relate to the message of Isaiah 3:21?

4. What are some modern-day "adornments" that might distract us from focusing on our spiritual growth?

5. How can we ensure that our cultural practices and values align with biblical teachings, as seen in the critique of Judah's society in Isaiah 3?
Connections to Other Scriptures
Genesis 24:22
The use of jewelry, such as nose rings, is seen in the account of Rebekah, where it symbolizes wealth and blessing. This contrasts with Isaiah 3, where jewelry symbolizes pride and impending judgment.

1 Peter 3:3-4
Peter advises women to focus on inner beauty rather than outward adornment, echoing the critique of vanity found in Isaiah 3.

Revelation 18:16
The fall of Babylon is described with imagery of luxurious adornments, similar to the judgment against the prideful display in Isaiah 3.
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
Finger, Finger-rings, Jewels, Nose, Nose-jewels, Nose-rings, Rings, Seals, Signet
Dictionary of Bible Themes
Isaiah 3:21

     5171   nose
     5176   ring
     5518   seal
     5915   ornaments

Isaiah 3:16-24

     5476   property
     8308   modesty

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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