Verse-by-Verse Bible Commentary
Isaiah 3:24

Clarke's Commentary

Verse Isaiah 3:24. Instead of sweet smell - "perfume."] A principal part of the delicacy of the Asiatic ladies consists in the use of baths, and of the richest oils and perfumes; an attention to which is in some degree necessary in those hot countries. Frequent mention is made of the rich ointments of the spouse in the Song of Solomon, Song of Solomon 4:10-11: -

"How beautiful are thy breasts, my sister, my spouse!

How much more excellent than wine;

And the odour of thine ointments than all perfumes!

Thy lips drop as the honey-comb, my spouse!

Honey and milk are under thy tongue:

And the odour of thy garments is as the odour of Lebanon."

The preparation for Esther's being introduced to King Ahasuerus was a course of bathing and perfuming for a whole year; "six months with oil of myrrh, and six months with sweet odours;" Esther 2:12. See the notes on this place. Esther 2:12. A diseased and loathsome habit of body, instead of a beautiful skin, softened and made agreeable with all that art could devise, and all that nature, so prodigal in those countries of the richest perfumes, could supply, must have been a punishment the most severe and the most mortifying to the delicacy of these haughty daughters of Sion.

Burning instead of beauty - "A sunburnt skin."] Gaspar Sanctius thinks the words כי תחת ki thachath an interpolation, because the Vulgate has omitted them. The clause כי תחת יפי ki thachath yophi seems to me rather to be imperfect at the end. Not to mention that כי ki, taken as a noun for adustio, burning, is without example, and very improbable. The passage ends abruptly, and seems to want a fuller conclusion.

In agreement with which opinion, of the defect of the Hebrew text in this place, the Septuagint, according to MSS. Pachom. and 1 D. ii., and Marchal., which are of the best authority, express it with the same evident marks of imperfection at the end of the sentence; thus: ταυτα σοι αντι καλλωπισμου - The two latter add δου. This chasm in the text, from the loss probably of three or four words, seems therefore to be of long standing.

Taking כי ki in its usual sense, as a particle, and supplying לך lech from the σοι of the Septuagint, it might possibly have been originally somewhat in this form: -

מראה רעת לך תהיה יפי תחת כי marah raath lech thihyeh yophi thachath ki "Yea, instead of beauty thou shalt have an ill-favoured countenance."

כי תחת יפי ki thachath yophi (q. יחת yachath,) "for beauty shall be destroyed." Syr. חתת chathath or נחת nachath. - Dr. DURELL.

"May it not be כהי cohey, 'wrinkles instead of beauty?' as from יפה yaphah is formed יפי yephi, yophi; from מרה marah, מרי meri, c. so from כהה cahah, to be wrinkled, כהי cohey." - Dr. JUBB. The כי ki is wanting in one MS., and has been omitted by several of the ancients.

Bridgeway Bible Commentary

Ungodly society (3:1-4:1)

Isaiah now gives a picture of the end of a society characterized by human self-sufficiency and self-centredness. The government collapses, resulting in a shortage of basic necessities such as food and water. Judah had previously depended for leadership on a variety of people, good and bad - statesmen, soldiers, judges, prophets, magicians - but now no one can be found to lead the country (3:1-3). Power falls into the hands of immature youths, and lawlessness results. People show no respect for former social values, but seize every opportunity to advance themselves and exploit their fellows (4-5).
In a time when food and clothing are so scarce, anyone who appears a little better off than others will be invited to take over the leadership in an effort to restore order in the chaotic city. But he will quickly make excuses and refuse the invitation, for no one will want to be leader in such a troubled time (6-7).
The people arrogantly declare themselves to be independent of God. They boast of their new-found moral freedom and are proud of their immoral acts (8-9). All the wrongdoers will suffer a fitting punishment, but the righteous will escape (10-11). The nation is almost without leadership, because the former leaders have either fled or been overthrown. Their corruption is the reason for the present crisis. They used their positions entirely for their own benefit, and now the nation has come to ruin (12-15).
These leaders oppressed and robbed the poor so that their wives could dress themselves lavishly. But women who once enjoyed the luxury of the upper classes now suffer humiliation (16-17). Their extravagance is replaced by poverty, their vanity by shame (18-24). They once tried to tempt men with their artificial beauty, but now they will find themselves begging men to marry them, so that they will not be left childless. So many men will be killed in battle that there will not be enough husbands for all the women (25-4:1).

Coffman's Commentaries on the Bible

"And it shall come to pass, that instead of sweet spices there shall be rottenness; instead of girdle, a rope; and instead of well-set hair, baldness; and instead of a robe, a girding of sackcloth; branding instead of beauty. Thy men shall fall by the sword, and the mighty in the war. And her gates shall lament and mourn; and she shall be desolate and sit upon the ground."

The last verse here is a tragic prophecy indeed, fulfilled to the letter in Israel's subsequent history. Following the destruction of Jerusalem by Vespasian and Titus in 70 A.D., commemorative medals, including a coin with the head of Vespasian on it depicted the captive Judea as a forlorn woman sitting upon the ground and with the legend Judaea Capta.The Pulpit Commentary, p. 54.

The contrast between girdle and rope is especially tragic. When Assyria led the northern kingdom into captivity, some 30,000 were herded in long lines to Nineveh with ropes joining the captives by being passed through their ears. These are indeed tragic words for God's apostate people.

The significance of Isaiah 3:26 is that it unconsciously shifts from "the women of Jerusalem," to Jerusalem itself, indicating that the vainglorious women were a type of Jerusalem in its apostasy.

Barnes' Notes on the Whole Bible

And it shall come to pass - The prophet proceeds to denounce the “judgment” or “punishment” that would come upon them for their pride and vanity. In the calamities that would befall the nation, all their ornaments of pride and vainglory would be stripped off; and instead of them, they would exhibit the marks, and wear the badges of calamity and grief.

Instead of sweet smell - Hebrew בשׂם bôs'em, aromatics, perfumes, spicy fragrance; such as they used on their garments and persons. ‘No one ever enters a company without being well perfumed; and in addition to various scents and oils, they are adorned with numerous garlands, made of the most odoriferous flowers.’ - “Roberts.” ‘The persons of the Assyrian ladies are elegantly clothed and scented with the richest oils and perfumes. When a queen was to be chosen to the king of Persia, instead of Vashti, the virgins collected at Susana, the capital, underwent a purification of twelve months’ duration, to wit: “six months with oil of myrrh, and six months with sweet odors.” The general use of such precious oil and fragrant perfumes among the ancient Roamns, particularly among the ladies of rank and fashion, may be inferred from these words of Virgil:

Arabrosiaeque comae divinum vertice odorem Spiravere:

AEn. i. 403.

“From her head the ambrosial locks breathed divine fragrance.”

Paxton.

A stink - This word properly means the fetor or offensive smell which attends the decomposition of a deceased body. It means that the bodies which they so carefully adorned, and which they so assiduously endeavored to preserve in beauty by unguents and perfumes, would die and turn to corruption.

And instead of a girdle - Girdles were an indispensable part of an Oriental dress. Their garments were loose and flowing, and it became necessary to gird them up when they ran, or danced, or labored.

A rent - There has been a great variety of opinion about the meaning of this word. The most probable signification is that which is derived from a verb meaning “to go around, encompass;” and hence, that it denotes “a cord.” Instead of the beautiful girdle with which they girded themselves, there shall be “a cord” - an emblem of poverty, as the poor had nothing else with which to gird up their clothes; a humiliating description of the calamities which were to come upon proud and vain females of the court.

And instead of well-set hair - Hair that was curiously braided and adorned. ‘No ladies pay more attention to the dressing of the hair than these (the dancing girls of India), for as they never wear caps, they take great delight in this their natural ornament.’ - “Roberts.” Miss Pardoe, in ‘The City of the Sultan,’ says, that after taking a bath, the slaves who attended her spent an hour and a half in dressing and adorning her hair; compare 1 Peter 3:3.

Instead of a stomacher - It is not certainly known what is meant by this, but it probably means some sort of “girdle,” or a platted or stiffened ornament worn on the breast. ‘I once saw a dress beautifully plaited and stiffened for the front, but I do not think it common.’ - “Roberts.”

A girding of sackcloth - This is a coarse cloth that was commonly worn in times of affliction, as emblematic of grief; 2Sa 3:31; 1 Kings 20:31; 1 Kings 21:27; Job 16:15; Isaiah 32:11.

And burning - The word used here does not occur elsewhere. It seems to denote “a brand, a mark burnt in, a stigma;” perhaps a sun-burned countenance, indicating exposure in the long and wearisome journey of a captivity over burning sands and beneath a scorching sun.

Instead of beauty - Instead of a fair and delicate complexion, cherished and nourished with care. Some of the articles of dress shown in the book exhibit several varieties of the costume of an Oriental female. To what “particular” time the prophet refers in this chapter is not known, perhaps, however, to the captivity at Babylon. To whatever he refers, it is one of the most striking reproofs of vanity and pride, especially the pride of female ornament, any where to be found. And although he had “particular” reference to the Jewish females, yet there is no impropriety in regarding it as applicable to all such ornaments wherever they may be found. They indicate the same state of the heart, and they must meet substantially the same rebuke from God. The body, however delicately pampered and adorned, must become the prey of corruption. ‘The worm shall feed sweetly on it, and the earth-worm shall be its covering;’ compare Isaiah 14:2; Job 24:20. The single thought that the body must die - that it must lie and moulder in the grave - should check the love of frivolous adorning, and turn the mind to a far more important matter - the salvation of the soul, which cannot die; to ‘the ornament of a weak and quiet spirit, which is in the sight of God of great price;’ 1 Peter 3:4.

Calvin's Commentary on the Bible

24.Instead of a sweet smell there shall be stink. It is evident that the country here described abounds in aromatic herbs; and there is no reason to doubt that in pleasant smells, as well as in other matters, they were luxurious. We see that those nations which are farthest removed from the east are not prevented either by distance or by expense from indulging in that kind of luxury. What may be expected to happen in those places where they are abundant? That they will excite lust and promote luxury is beyond all doubt He means, therefore, that ointments and sweet smells were abused by them in a variety of ways; for the sinful desires of men are ingenious in their contrivances, and can never be satisfied.

Instead of a girdle a rent. Others have rendered it a falling off; because the Lord will ungird them. He intends to contrast things which are exceedingly opposite to each other; that as the women formerly were most carefully girt and adorned when they walked, they shall henceforth be torn and naked. He likewise contrasts baldness with curls; because they arranged their hair not in a modest but an extravagant fashion. Again, a belt is contrasted with sackcloth. Whether it was a belt, or some other kind of binding, it is certain that the Prophet meant a girdle, which was held in high estimation. Again, burning is contrasted with beauty; because fashionable ladies hardly venture to expose themselves to the sun’s rays, for fear of being sunburned; and he tells us that this will happen to them. In short, both men and women are instructed to make a sober use of the gifts of Goal, both in food and in clothing, and in the whole conduct of life. For the Lord cannot endure extravagance, and absolutely must inflict severe punishment on account of it; for it cannot be restrained by a lighter chastisement.

Smith's Bible Commentary

Chapter 3

For, behold, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water, the mighty men, and the man of war, the judge, and the prophet, and the prudent, and the ancient, the captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator. And I will give children to be their princes, and the babes shall rule over them ( Isaiah 3:1-4 ).

And so God is speaking now, it would seem, of more of a near, local kind of a situation rather than the long-term that He had spoken of in chapter 2.

And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the ancient, and the base against the honorable. When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler and let this ruin be under thy hand: In that day shall he swear, saying, I will not be a healer; for in my house is nether bread nor clothing: make me not a ruler over the people. For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory. The show of their countenance doth witness against them; and they declare their sin as Sodom, and hide it not ( Isaiah 3:5-9 ).

They have the same kind of open, flagrant demonstration of their sin as did Sodom. They don't seek to hide it, but they become very brazen in their desire for recognition.

Woe to their soul! for they have rewarded evil unto themselves. Say to the righteous ( Isaiah 3:9-10 ),

This is to comfort the righteous with all the devastation that is to come.

Say to the righteous that it shall be well with him ( Isaiah 3:10 ):

It is going to be well with you. When God shakes the earth, it is going to be well with you.

for they shall eat the fruit of their own labors. But woe unto the wicked! it will be ill with him: for the reward of his hands will be given him. As for my people, children are their oppressors, women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths ( Isaiah 3:10-12 ).

God is talking about the corrupted government at that time. Sounds sort of familiar.

The LORD stands up to plead, and stands to judge the people. The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses. What mean ye that you beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts. Moreover the LORD saith, Because the daughters of Zion are haughty and they walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: 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. 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, the chains, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and all of the mantles, and the wimples, and the crisping pins, the glasses, the fine linen, the hoods, the veils. And it shall come to pass, that instead of sweet smell there shall be a stink; and instead of a girdle a tear; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn; and she being desolate shall sit upon the ground ( Isaiah 3:13-26 ).

And here God is describing the judgment that is to come upon Judah and Jerusalem for their iniquity. Speaking of the proudness and of the material aspects of their lifestyles. How things are going to be changed because they didn't take God into consideration in their lives. How Judah and Jerusalem were destroyed and ravaged by Babylon. "

Dr. Constable's Expository Notes

Disgrace would result from trusting self rather than God. These five exchanges and more took place when God humbled Israel in exile. They all represent the results of divine judgment for self-exaltation.

Gill's Exposition of the Whole Bible

And it shall come to pass, [that] instead of sweet smell there shall be a stink,.... Instead of "spice", or in the place where they put spices, carried musk, or had their smelling bottles, of precious and aromatic ointment, balsam, and myrrh, and such like things g, namely, in their bosoms, there should be a "stink" or putrefaction, arising from ulcers and diseases of the body,

Zechariah 14:12 the Septuagint, Syriac, and Arabic versions, render it "dust"; or this may refer to the anointing of their hair with ointment of myrrh and other things, which gave an agreeable scent; but instead of this there would be a scab, giving an ill scent, Isaiah 3:17

and instead of a girdle a rent; such as is made in times of mourning and distress, or by the enemy. The Septuagint and Arabic versions render it, a "rope"; instead of fine curious girdles, wrought with gold and silver, they should have nothing but a rope about their loins. The Targum is,

"in the place where they bind the girdles, shall be marks of smiting;''

stripes, cuts, see Isaiah 10:34 as either by blows from the enemy, by whom they should be taken, or by the hand of God, being smitten with sores and ulcers, so that they should not be able to bear girdles upon them; or "holes", in their clothes or skin:

and instead of well set hair baldness; instead of plaited hair, and curled locks, kept in order, there would be scabs, ulcers, leprosy, or such diseases as would cause the hair to fall off, and leave a baldness. The Septuagint and Arabic versions render it, "instead of the golden ornament of the head, thou shall have baldness for thy works"; and the Syriac version, "instead of gems, incisions":

and instead of a stomacher a girding of sackcloth; the word for a "stomacher" is only used in this place; according to Kimchi, it signifies a very broad girdle; but Aben Ezra says it was a thin garment embroidered, which was put over all the rest of the clothes; perhaps something like a "mantelet". The Septuagint version renders it, "instead of the garment worked with purple"; and so the Syriac version, "instead of their hyacinths, or purples"; and the Arabic version, "instead of thy silken garment thou shall be girt with sackcloth"; which was usually done in times of distress and mourning:

[and] burning instead of beauty; either through the scorching beams of the sun, being stripped of their hoods and veils; or rather this is to be understood of carbuncles, and such like hot burning ulcers in their faces, which once were beautiful, and they prided themselves in; though the Hebrew word כי seems rather to be a preposition than a noun; so Jarchi, whose note is,

"for this is fit to be unto them instead of beauty, with which they have prided themselves,''

or have lifted up themselves; and so in his gloss upon the Talmud h, where this clause, with the context, is cited and paraphrased,

"for all these things shall come unto thee instead of thy beauty;''

and this clause may be read in connection with the following, "because of beauty", or "instead of beauty, thy men shall fall", c. and so the Targum,

"this vengeance shall be taken on them, because they have committed fornication in their beauty thy beautiful men shall be killed by the sword.''

The Syriac version is, "because their beauty shall be corrupted", and those versions which seem to have left out this clause, yet retain something of it in the beginning of the next verse Isaiah 3:25. The Vulgate Latin version is, "thy most beautiful men also shall fall by the sword". The Septuagint and Arabic versions begin it thus, "and thy beautiful son, whom thou lovest, shall fall by the sword".

g Misn. Sabbat, c. 6. sect. 3. h T. Bab. Sabbat, fol. 62. 2.

Henry's Complete Commentary on the Bible

      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 veils.   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, Deuteronomy 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, Isaiah 3:16; Isaiah 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,1 Timothy 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, 1 Samuel 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 (Isaiah 3:14; Isaiah 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, Isaiah 3:17; Isaiah 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 (Isaiah 3:22; Isaiah 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 (Jeremiah 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 (Isaiah 3:24; Isaiah 3:24): Instead of sweet smell (those tablets, or boxes, of perfume, houses of the soul or breath, as they are called, Isaiah 3:20; Isaiah 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 (Isaiah 15:2; Jeremiah 16:6), or in great servitude, Ezekiel 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 (Proverbs 7:16; Proverbs 7:17), but there shall be none to be charmed by them (Isaiah 3:25; Isaiah 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, Psalms 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 (Isaiah 3:26; Isaiah 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 with in the walls, lamentation and mourning are near the gates.