Therefore will the Lord make bald [1] the crown of the head Here the particle v, (vau,) which signifies and, is put for therefore; for he threatens that, since neither gentle advices nor any words can reform them, the Lord will deal with them in a very different manner, and will not only employ sharp and severe language, but will advance in dreadful array, with an armed band, to take vengeance. Accordingly, as they had manifested their obstinacy from head to foot, so he declares that the Lord will exhibit the marks of his vengeance in every part of their body. He therefore begins with the head, where ornament is chiefly bestowed, and afterwards takes notice of the other parts. It is worthy of notice that the Prophet had good reason for reproving, with so great earnestness and vehemence, the luxury of women; for while they are chargeable with many vices, they are most of all inflamed with mad eagerness to have fine clothes. Covetous as they naturally are, still they spare no expense for dressing in a showy manner, and even use spare diet, and deprive themselves of what nature requires, that their clothes may be more costly and elegant. So grievously are they corrupted by this vice, that it goes beyond every other. History tells us what vast crowds the women brought together on account of the Oppian Law [2] which some wished to maintain, and others to repeal; and that transaction was not conducted with any gravity or moderation in consequence of the crowds of women. But we need not go far to find examples; for they are innumerable in almost every nation, and it is a vice which has been very common in every age. As we are dexterous and sharp-sighted in contriving apologies for defending our luxury and extravagance, the Prophet, on that account, has pointed his finger at the source of all the evils, namely, that mad ambition by which men are hurried along to obtain public notice, and to arrive at eminence above others; for, in order that they may be better known, they wish to outshine their neighbors by the elegance of their dress, that they may draw the eyes of others upon them. Having pointed to the source of the evil, the Prophet descends to many particulars for the purpose of bringing to public view the fooleries of women, and enumerates a long catalogue of them, to show that, in gathering them together, nothing can exceed the curiosity which dwells in woman. Indeed there is no end to those contrivances; and it was not without reason that the ancients called the collection of a woman's ornaments a world; [3] for if they were collected into one heap, they would be almost as numerous as the parts of the world. On this account the Prophet appears to search the women's chests, and to bring into public view the gaudy trifles which they have treasured up in them, that their extravagant delight and boasting of these things may render their idleness and folly more evident to all. There is no superfluity, therefore, in this enumeration, though spread out in many words, by which their lawless desires are proved to be insatiable. As to the particulars, I shall not stay to explain them, especially as the best Hebrew scholars have doubts about some of them, and cannot distinguish with certainty the forms of those ornaments. It is enough if we understand the general import and design of the Prophet; namely, that he heaps up and enumerates these trifles in order that the prodigious variety of them may disclose their luxury and ambition, so as to leave them without any excuse. It would be the height of impudence to allege that the contrivances made by the childish vanity of women, beyond what nature requires, are necessary for protecting the body. How many things are here enumerated which are not demanded by nature or necessity or propriety! What is the use of chains, bracelets, earrings and other things of the same sort? Hence it is plain enough that a superfluous collection of such ornaments admits of no excuse; that it gives evidence of excessive luxury which ought to be suppressed or restrained; and that frequently they are unchaste contrivances for weakening the mind and exciting lust. We need not wonder, therefore, that the Prophet speaks so sharply, and threatens severe punishments, against this vice.

Footnotes

1 - Smite with a scab. -- Eng. Ver.

2 - "The Oppian Law," so called from the tribune, Caius Oppius, who proposed it, was enacted during the disastrous wars with Hannibal, about 213 years before the Christian era. It was to this effect, "That no woman should wear on her person more than half an ounce of gold, or use garments of variegated colors, or ride in a carriage in any city or town, or within a mile's distance of one, unless when she was going to observe the public festivals." This law, though extorted by the hard necessities of the state, was all along regarded by many persons as harsh and tyrannical, and, after producing extraordinary commotions, was overwhelmed by the tide of public opinion. Livy informs us (34:1) that "ladies, not restrained either by modesty or by the authority of their husbands," and neglecting the privacy which belonged to the customs of that age, assembled in a tumultuous manner, and publicly solicited the votes of the consuls and praetors, and other persons in office, for the repeal of the law. Ultimately their chief opponent was Cato, who spoke with all his ability and eloquence, but with a sternness peculiar to his character, and increased by the nature of the question under discussion. He was overmatched by the tact and resources of Valerius, who brought to his aid a considerable amount of historical information, placed the popular arguments in an advantageous light, and succeeded in obtaining an almost unanimous repeal of the law, when it had been twenty years in force. Our Author immediately afterwards refers to the arguments employed on that occasion. -- Ed

3 - In the speech already mentioned, Valerius wittily alludes to this antiquated use of the Latin word mundus (a world.) "Our ancestors," he says, "gave to it the appellation of a woman's world." Hunc mundum muliebrem appellarunt majores nostra -- Ed.

Therefore the Lord will smite with a scab - There is some diversity of rendering to this expression. The Septuagint reads it: 'The Lord will humble the principal daughters of Zion' - those who belong to the court, or to the families of the princes. The Chaldee, 'The Lord will prostrate the glory of the daughters of Zion.' The Syriac is the same. The Hebrew word שׂפח s'ı̂phach, translated 'will smite with a scab,' means to "make bald," particularly to make the hair fall off by sickness. Our translation conveys the idea essentially, that is, that God would visit them with disease that would remove the hair which they regarded as so great an ornament, and on which they so much prided themselves. Few things would be so degrading and humiliating as being thus made bald. The description in this verse means, that God would humble and punish them; that they who so adorned themselves, and who were so proud of their ornaments, would be divested of their joyful attire, and be borne naked into captivity in a foreign land.

The Lord will smite "Will the Lord humble" - ταπεινωσει, Septuagint; and so Syriac and Chaldee. For שפח sippach they read שפל shaphal. Instead of יהוה Yehovah, many MSS. have אדני Adonai.
Will discover their secret parts "Expose their nakedness" - It was the barbarous custom of the conquerors of those times to strip their captives naked, and to make them travel in that condition, exposed to the inclemency of the weather; and the worst of all, to the intolerable heat of the sun. But this to the women was the height of cruelty and indignity; and especially to such as those here described, who had indulged themselves in all manner of delicacies of living, and all the superfluities of ornamental dress; and even whose faces had hardly ever been exposed to the sight of man. This is always mentioned as the hardest part of the lot of captives. Nahum, Nahum 3:5, Nahum 3:6, denouncing the fate of Nineveh, paints it in very strong colors: -
"Behold, I am against thee, saith Jehovah, God of hosts:
And I will discover thy skirts upon thy face;
And I will expose thy nakedness to the nations;
And to the kingdoms thy shame.
And I will throw ordures upon thee;
And I will make thee vile, and set thee as a gazing-stock."

Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion,.... This is opposed to the lifting up of their heads in that haughty manner they did, and to the binding, and plaiting, and curling of their hair, which now will fall off, through the scab or leprosy upon them, or must be obliged to be shaven off.
And the Lord will discover their secret parts; the Vulgate Latin renders it, "their hair", which is their glory, 1-Corinthians 11:6. The Targum is, "and the Lord shall take away their glory". The Syriac and Arabic versions render it "their sex", that which distinguishes their sex; of which Aben Ezra and Kimchi interpret it; than which nothing could be more distressing and intolerable, being worse than baldness of the head, and yet common with captives; and the Septuagint render it "their habit": the meaning is, they shall be stripped of their fine apparel, and be clothed in rags, so that their nakedness shall be seen. An enumeration of the several particulars follows.

smite with a scab--literally, "make bald," namely, by disease.
discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isaiah 47:3; compare with Isaiah 20:4).

Secret paths - By giving her into the power of those enemies that shall strip her of all her raiment.