Isaiah 3

For behold, the ruler, the Lord of hosts, will take away from Jerusalem and from Judah the mighty and the strong: all the strength of bread, and all the strength of water. Up to this point they think it is spoken of the judgment. What follows concerns the captivity to come, which some refer to the Babylonians, others to the Romans. But it is better, as we said above, for everything to be referred to the Lord's passion. For after he was slain, all graces and gifts were taken away from the Jews, according to what is written in the Gospel: The Law and the Prophets until John the Baptist (Matt 11:13). And the order is this: Because you would not cease from man, whose breath is in his nostrils, who has been reckoned exalted, but on the contrary you shed the blood of the righteous one and devised the worst counsel, saying: Let us bind the righteous one, for he is useless to us (Wis 2:12), therefore you shall eat the fruit of your own devices. Among the Jews after the Passion of the Lord nothing is strong, nothing is mighty, but all things are weak and languid. Nor can anyone among them say: I can do all things in him who strengthens me (Phil 4:13), Christ Jesus our Lord. And since according to the Seventy we read the mighty man and the mighty woman, to the mighty man we can fit this: Until we all meet in the perfect man, in the measure of the age of the fullness of Christ (Eph 4:13). And further, of the mighty woman: I wish, he says, to present you all as a chaste virgin to Christ (2 Cor 11:2). Now the strength of bread and the strength of water is taken for all food and drink. We read that Moses was on Mount Sinai, and for forty days did not eat bread and did not drink water (Exod 34). That too which is said to Adam: In the sweat of your face you shall eat your bread, until you return to the earth from which you were taken (Gen 3:19), is to be heard in the same way. So also what is said by the Savior: Man does not live by bread alone, but by every word that goes forth through the mouth of God (Matt 4:4). The strength of bread, then, will be taken away from them: he who says, I am the living bread, who came down from heaven (John 6:51). And the strength of water, of which the same Lord spoke: Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will not thirst for ever; but the water that I shall give him will become in him a spring of water leaping up into eternal life (John 4:13). Of such loaves we read in Proverbs as well: Open your eyes, and be filled with loaves (Prov 20:13). The Jews have bread, but without strength; they have waters, but without vigor. For they read the Scriptures, but do not understand them; they hold the parchments, and have lost Christ, who is written in the parchments (1 Cor 3). For they are fed on milk, like little children, and not on solid food. And because they have lost their strength and are weak, therefore they eat vegetables. But the food of athletes is solid, which both sustains human life and furnishes strength to the living (Rom 14). Of such bread and water, that they are to be taken away from the Jews, another Prophet too bears witness, saying: Behold, the day will come, says the Lord, and I will send a famine upon the land: not a famine of bread, nor a thirst for water, but a famine of hearing the words of the Lord (Amos 8:11).

Consider whether what follows in the prophet has not received its fulfillment: "The Lord of hosts has taken away from Judah and from Jerusalem, among other things, both the prophet and the wise craftsman"; that is, his Holy Spirit, who builds the church, which is indeed the temple, and household and city of God.… And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation.

97. For behold the sovereign. Here begins the second part, in which he denounces their sin as to the oppression of neighbors. And it is divided into two parts:

in the first is the confutation of the oppressors;

in the second, the consolation of the oppressed: and in that day seven women shall take hold of one man (ch. 4).

And because violent dominion is not only the fault of man, but also is the punishment of God judging the sins of the people, as it says in Job 34:30: who makes a man that is a hypocrite to reign for the sins of the people? Therefore the first part is divided into two parts:

for in the first, it is predicted as far as it is a punishment inflicted by God;

in the second, it is denounced as far as it is a fault committed by man, where it says, O my people (Isa 3:12).

The first of these is divided into two:

in the first, the overthrow of the government is threatened;

in the second, he assigns the reason, where it says, for Jerusalem is ruined (Isa 3:8).

The first of these is divided into three:

in the first, he takes away men suitable for the office of government;

in the second, unworthy men are set over them, where it says, and I will give children to be their princes (Isa 3:4);

in the third, those who are called are refused, where it says, a man shall take hold of his brother (Isa 3:6).

The first of these is divided into two:

in the first, he takes away the man suitable for the office of government;

in the second, he takes away the man who is useful for the help of the ruler, where it says, and the counselor (Isa 3:3).

The first of these is divided into three, according to three things which are required for the suitability of superiors:

for first, he takes away the man who is suitable as to power;

in the second, as to sagacity, where it says, the judge (Isa 3:2);

in the third part, as to authority, where it says, the ancient (Isa 3:2).

98. Power is required in a leader or king for directing the wars of the people and for restraining insolence: seek not to be made a judge, unless you have strength enough to extirpate iniquities (Sir 7:6).

This power consists in three things, according to which the first part is divided into three parts, namely, in strength of body, which consists in three things, namely, in vigor of constitution, and as to this, he says: I warn you to cease, for, that is, because, behold, it is near, he shall take away the valiant, that is, he who is strong in health of constitution; in strength of limbs, and thus, he says, the strong, because strength consists in bones and sinews, as the Philosopher says. Again, in plenty of food, and thus he says, the whole strength of bread, in which all food and drink is signified: the chief thing for man's life is water and bread, and clothing (Sir 29:28[21]).

The strong man and the man of war, the judge and the Prophet, and the soothsayer, and the old man. For strong man, which alone is in the Hebrew, the Seventy translated two words together, giant and strong man, meaning the same man to be the giant who is the strong man. Of the strong man we have spoken above. Now a giant in the good sense, that is, of the Lord and Savior, we read in the eighteenth psalm: He has exulted as a giant to run his course; his going forth is from the height of heaven, and his circuit even to its height (Ps 18 [19]:8). But if we read of Nimrod the giant (Gen 10), who was a hunter before the Lord, and of the giants (Gen 6) on whose account the flood came upon the earth, they are to be taken in the contrary sense. The man of war, too, we understand according to the history in this way: that they have been taken captive, and to this day are in servitude, and have not laid aside the yoke of slavery; that they do not even have judges of their own, but are subject to Roman judges, so much so that Roman rulers judge those of their princes who seem to be of standing among the people. But this too must be said: that there is no man of war among them in the Law, having the knowledge of judging, but all things are vain and perishable and full of folly. As for the Prophet, that he has ceased to exist among them no one doubts. We ask, according to the Hebrew, how we are to interpret soothsayer, whom all have translated diviner, except the Seventy, who for this translated conjecturer. And it must be said that future things are often told even through soothsayers, as we read of the diviner Balaam, and of the diviners of the five cities of the Philistines, Gaza and Ashkelon, Gath and Ekron and Ashdod, who give counsel how the ark of the Lord is to be sent back (1 Sam 6). And the sense is: both true things and false will alike be taken away from the Jews. The old man too, whom the Seventy translated elder, he understands to be taken away from the Jews, he who would know that in the holy Scriptures elders are chosen for merit and wisdom, not for age. For old men have not ceased to exist among the Jews; we often see them reach a decrepit old age. And we read in the beginning of Daniel, according to Theodotion, of two elders grown old in evil days (Dan 13). For Moses too is commanded to choose elders whom he knows to be elders (Exod 18). And the apostle Paul writes most fully to Timothy what kind of elder ought to be chosen (1 Tim 5). Hence it is said in Proverbs as well: The glory of old men is gray hair (Prov 20:29). What is this gray hair? Doubtless wisdom, of which it is written: Prudence is the gray hair of men (Wis 4:8). And though we read that from Adam to Abraham men lived nine hundred years and more (Gen 24), no one before was called an elder, that is, an old man, except Abraham, who is shown to have lived far fewer years. Hence John too, after the children and the young men, writes also to the old, saying: I have written to you, fathers, because you have known him who is from the beginning (1 John 2:13). And Rehoboam the son of Solomon lost the kingdom for this reason, that he would not listen to the elders (1 Kgs 12).

Second, power consists in constancy of heart, and thus he says, the strong man, as far as it comes from the strength which is a power of the soul.

Third, it consists in the exercise of the art of war, and thus he says, the man of war.

99. Wisdom is required for the exercise of judgment: because of which Solomon asked for wisdom from God: give therefore to your servant an understanding heart . . . to discern between good and evil (1 Kgs 3:9).

And this may be had in three ways: either by human institution; and as to this he says, the judge, as it were, the expert in the law; or by divine inspiration, and as to this he says, the prophet; or by the revelation of a demon, and as to this he says, the diviner, because they divined on the altars of demons, and they sometimes spoke truths.

100. Authority is necessary for reverence, and this also consists in three things:

in dignity of office, and as to this he says, the prince; and by these he understands all other princes, as the Gloss says;

in uprightness of morals: the ancient in morals;

in maturity of countenance: the honorable in countenance.

Concerning this chapter, we first consider where it says, the diviner (Isa 3:2).

According to this it seems that it may be lawful to inquire into future things by diviners: for taking away something unlawful is not a punishment, but rather a benefit.

Moreover, the same thing seems to follow from the Gloss, which says diviners sometimes speak truths; but truth is to be received from wherever it comes, therefore it should also be received from diviners.

Moreover, since demons are clearest mirrors according to intellect, as Dionysius says, it seems that, at least in things that pertain to knowledge, it may not be evil to receive from them, and it will be lawful to turn thus to divination, and especially since no knowledge is evil, and divination may relate knowledge.

129. To this is to be said that divination, by its name, signifies a usurpation of a divine act, and this especially in the knowledge of future things which cannot be known naturally.

For there are certain future things which have determinate causes in nature, from which they arise necessarily, like an eclipse of the sun; and divination does not concern these things.

Other things also have determinate causes, from which they arise, as in many things, like drought in the dog days of summer; hence, divination does not concern these things (for such are the prognoses of doctors concerning health or death, and of mariners concerning a coming storm), unless perhaps they are foretold as if coming in immovable truth, for this belongs only to God.

There are also certain future things which do not have determinate causes in nature, and especially those which come to be from free will; and of these causes no one has foreknowledge except God, to whom all things are present because of the stability of his eternity, or someone who learns them from God. And if indeed such things are predicted by divine inspiration, it is prophecy, not divination; if, however, someone predicts by his own devising, deceptively, for the sake of some profit, as little old women do, it is called divination; and it is a sin, because it is a lie, since they assert uncertainties as true, and because it is deception, and because it is a usurpation of divinity.

130. Similarly, a prediction is called divination if it comes to be in any way whatsoever from the counsel of demons, who indeed are able to predict some future things, either because they themselves are the causes of them, or because they themselves know them through the revelation of good angels, or because they foreknow by natural knowledge in those things which have determinate causes in nature that are hidden from us and known to them because of the perspicacity of their intelligence and because of their long experience.

And nevertheless it is always a sin to inquire from them, and apostasy from faith, as Augustine says. And this is so for three reasons: first, because, although they may speak truths, nevertheless their intention is always to deceive; second, because they are not able to have certain knowledge, except of those things which they know through revelation; third, because we are not able to be at the same time sharers in the gifts of God and of the devil; and among all these, this last reason is foremost. And although it may be a benefit simply, nevertheless it is a punishment to those who follow such things, because it is contrary to their will.

The captain of fifty. Συνεκδοχικῶς, the whole from a part. For just as those who command a hundred soldiers are called Centurions, and those who command a thousand Chiliarchs, whom we call Tribunes, from the fact that they command a tribe: so in the army of Israel those who were at the head of fifty soldiers were called captains of fifty. Hence too we call Decurions those who command ten men. Nor is it a wonder if among the Jews every rank of warriors has perished, since they have no power to serve under the sword and to bear arms. But since the number fifty is always referred to penitence, and Christ is the prince of penitence and the head of those who are saved through penitence, let us briefly lay open the mysteries of this number. In Genesis we read, when Abraham speaks to the Lord, that he said first that the city should be saved for fifty righteous, if they were found in it. And in Numbers there is the most celebrated festival of the seven weeks, that is, of Pentecost. The Jubilee too, that is, the year of remission, which is woven of seven weeks of years, that is, of forty-nine years, in which the trumpets sound and the ancient possession returns to everyone, contains this mystery. Hence David too writes the Psalm of penitence at the fiftieth number. We read also in the same book of Numbers that of the booty and spoils the priests were to receive the fiftieth head, of men as well as of beasts, and the Levites who guard the doors of the tabernacle the fiftieth. That parable of the Gospel as well (Luke 7 and 16), in which two debtors are spoken of, one who owed five hundred denarii and the other fifty, refers to this understanding. Hence the Apostle too, among the Ephesians, to whom he had unfolded every mystical thing, wishes to remain until Pentecost, until they should be perfectly converted to the Lord, saying: For a great and evident door has been opened to me, but there are many adversaries (1 Cor 16:9). But the devil also imitates the army of Israel, concerning which Jethro had given counsel to his son-in-law Moses, that he should set over the people tribunes and centurions and captains of fifty (Exod 18). Hence the impious king (2 Kgs 1) sends two captains of fifty with the soldiers under them to bring Elijah: they were consumed by divine fire. But the third of them is saved, who, having turned to prayers, had come to know the mysteries of penitence. Hence the Jews too, unwilling that the Lord should be perfect or the captain of fifty, say to him: You are not yet fifty years old, and you have seen Abraham? (John 8:57). And he, knowing himself to be the prince not only of the penitent but also of the righteous, answered: Before Abraham was, I am (ibid., 58). And that the Lord is the Captain of Fifty we can understand from a single festival, of which he says: The Son of Man is Lord of the Sabbath (Matt 12:8). If of the Sabbath, then of the Kalends too. If of the Kalends, then of the Pasch, that is, of the Unleavened Bread. If of the Pasch, then of the Jubilee. If of the Jubilee, then of Tabernacles. If of Tabernacles, then of Pentecost, which is referred to the fiftieth number.

And the honorable in countenance, and the counselor. For two, that is, honorable in countenance, and counselor, the Seventy translated one, wonderful man counselor. Among the other graces the Lord will take this too away from Judea, that they have no counselor, but do everything without counsel. And there is that praiseworthy and admirable saying of a Greek poet: "He is first in happiness who is wise of himself; second, he who listens to the wise." But he who lacks both is useless, both to himself and to all. Hence we read this too in our books: Let your friends be very many, but your counselor one of a thousand (Sir 6:6). And again: Do all things with counsel (Prov 13:10); and prudence will give you a wonderful counselor. Decrees of the Senate too are called consulta, and the chief men of Rome were once called consuls, either from consulting for the citizens or from ruling all things by counsel. And we in the Church have our senate, the assembly of elders. Since, then, among other things Judea has lost even its old men, how will it be able to have counsel, which properly belongs to the elders?

And the wise architect. For which Aquila translated the wisest of craftsmen, to show that they once had many craftsmen: such as was that Bezalel son of Uri, son of Hur, of the tribe of Judah, whom God filled with the spirit of wisdom and understanding and knowledge, so that in every work he was a most accomplished workman, not only in gold and silver but also in bronze and the other things that Moses enumerates, he who built the Tabernacle of God (Exod 31). Since, then, they have lost their architects, all the grace of building has been transferred to the Church. Hence the apostle Paul says: As a wise architect I have laid the foundation (1 Cor 3:10). Jeremiah too was an architect, who not only rooted up and dug under and destroyed, but also built (Jer 18). Hence the same Apostle says: We are God's husbandry, God's building (1 Cor 3:9). Our Lord too is called the builder of walls (Eph 2). And in the Gospel he who made all things is taunted as the son of a carpenter (Matt 13). In the volume of Kings too we read that king Solomon sent and took Hiram the Tyrian, the son of a widow woman, who was of the tribe of Naphtali and had a Tyrian father, a worker in bronze. And he came in to the king and did all the works for king Solomon: in him there is a type of the Church to be built, which was begotten not only of the tribe of Judah but also of Naphtali, and of a Tyrian father, he who had a widowed mother, because she had lost her former husband (1 Kgs 7). And many more are the children of the desolate than of her who has a husband (Isa 54). But in the book of Chronicles too we read of the valley of craftsmen: And Seraiah begot Joab, the father of the valley of craftsmen: for craftsmen were there (1 Chr 4:14). They are said to dwell in a valley for this reason, that knowledge did not puff them up, but they followed the humble and meek Jesus, and could say with the Apostle: For I am the least of the Apostles, who am not worthy to be called an Apostle (1 Cor 15:9). And elsewhere: We know in part, and we prophesy in part, and now we see through a mirror in an enigma (1 Cor 13:9).

And the one prudent in mystic speech. For which the Seventy translated the prudent hearer; Theodotion, the prudent enchanter; Aquila, the prudent whisperer; Symmachus, the one prudent in mystic speech, whom we too have followed in this place. First it must be said, according to the Seventy, that among the other spiritual graces a prudent hearer too is necessary in the Church. For to one is given prophecy, to another the discerning of spirits (1 Cor 12:10). Hence there were also established among the people of the Jews priestly ranks, to discern prophets and false prophets, that is, to understand who spoke from the Spirit of God and who from the contrary spirit. Let us read Jeremiah. But the prudent one in mystic speech (Jer 14), or the whisperer, and, as Theodotion would have it, the enchanter, seems to me to be a man learned and practiced both in the Law and the Prophets and in the Gospel and the Apostles, who can heal each disturbance of the soul by his teaching and bring it back to a settled state of mind: while the fornicator recovers chastity, and the glutton frugality, and the man once greedy gives alms. Sift through all the synagogues of the Jews, and you will be able to find no teacher who enjoins holy things and, despising riches, teaches that poverty is to be pursued. Of such enchanters against serpents and asps, that is, against sinners who have abandoned the righteousness of God, David spoke in the Psalm: Sinners have been estranged from the womb; they have gone astray from the belly, they have spoken falsehoods. Their fury is after the likeness of a serpent: like the deaf asp that stops its ears, which will not hear the voice of the enchanters, nor of the sorcerer who charms wisely (Ps 57 [58]:4ff.). Every word of the Apostle is an enchantment against serpents and asps, which sinners and heretics do not hear, because they shut their ears so as not to hear the truth.

101. Some princes are useful for the government of the people, or for dealing with doubtful affairs, and as to this he says, and the counsellor; or for constructing buildings: the architect, which comes from archos, which means "prince," and techne, which means "art," especially mechanical art. The architect is said to be the principal artist, who directs the other artists to introduce the form and prepare the matter, according to the consideration of the end, which he has knowledge of in use or reason.

102. But wisdom, according to the Philosopher, is said to be twofold: namely, universal and particular.

In defining particular wisdom, he says that it is the virtue through which man is placed in the utmost of any art, such as medicine, and that doctor is called wise who is most certain in things that pertain to medicine; and a builder is called wise similarly, and thus for others. And it is in this way that it is understood here.

Universal wisdom is that which is the utmost in all arts and sciences, and it is by this that man is raised to knowledge of the noblest things, that is, of separated, or spiritual, substances; and this, according to the Philosopher, is metaphysics, and, according to us, is theology.

103. Third, someone is necessary for teaching divine things, and as to this, he says: and the skillful in mystical speech; "mystical" comes from mystim, which means "secret," that is, pertaining to divine words which are secret. And concerning all these things it is stated in 2 Kings 24:15 that they were carried away by Nebuchadnezzar into Babylon: and he carried away Joachin into Babylon, and the king's mother, and the king's wives, and his eunuchs: and the judges of the land he carried into captivity.

And I will give children to be their princes. If it is said in the person of the Prophet: For behold, the ruler, the Lord of hosts, will take away from Jerusalem and from Judah the mighty man and the mighty woman: all the strength of bread, and all the strength of water, and the rest, how does the same prophet now say: I will give children to be their princes, and the effeminate shall rule over them? Therefore, according to prophetic custom, while the Prophet is speaking, God suddenly speaks through the Prophet in his own person, and says: I will give children to be their princes: for having removed the things I had given before, and having taken away good things as though in anger, now on the contrary I will give evil things. I took away the old man and the captain of fifty, and the wonderful counselor, and the wise architect, and the prudent hearer, and so on. In their place I will give children as princes. For those who have lost the elder, such as the discourse above has shown, such as Abraham too was who was first called an elder, rightly receive young men as princes (Gen 7). Of these we read in Ecclesiastes too: Woe to you, O city, whose king is a youth, and your princes eat in the morning. Blessed is the land whose king is a son of the freeborn (Eccl 10:16). Such a young king was Rehoboam the son of Solomon, who followed the counsels of the young men (1 Kgs 12): not that he was young in age, but in wisdom. Otherwise, he is related to have received the kingdom at forty years and more. And on the contrary, Solomon was twelve years old when he took up the rule, and because he had wisdom, he was therefore not called a youth. For there was in him breadth of heart and amplitude of wisdom as great as the sand on the shores of the sea. Hence the Apostle too writes to Timothy: Let no one despise your youth (1 Tim 4:12). For he who is young in age is an old man in maturity. And Daniel, according to Theodotion, was called a boy before he judged (Dan 13); but after God stirred up his spirit in him and he judged the elders, he received the dignity of the eldership. To Jeremiah too, who had said to the Lord who was sending him, You who are ruler, O Lord: Behold, I do not know how to speak, for I am a youth (Jer 1:6), the Lord answered: Do not say, I am a youth; for before you were formed in the womb I knew you, and before you came forth from your mother's womb I sanctified you, and I appointed you a prophet among the nations. For this reason, I think, the young widows too are commanded by the Apostle (1 Tim 5) to take husbands and be mothers of families and bring up their children, because many have gone back after Satan; and when they have grown wanton against Christ, they wish to marry, having condemnation, because they have made void their first faith. Nor is a widow supported on the Church's provisions unless she is sixty years old and has maturity of character as well as of age. One might think that what the Apostle forbids (1 Tim 3), that a neophyte be made a bishop, pertains to this, because he is a little one in faith, lest, puffed up into pride, he fall into the judgment of the devil. And the judgment of the devil is nothing else but pride, on account of which he fell from heaven. Hence the Savior too says: I saw Satan falling like lightning from heaven (Luke 10:18).

And the effeminate shall rule over them. For which in the Hebrew is written THALULIM (תעלולים), whom the Seventy and Theodotion interpreted as mockers, Aquila ἐναλλάκτας, those who change themselves and take turns in shameful acts, such as we read of in the book of Judges concerning the Levite's concubine in Gibeah (Judg 19). Let us consider the Patriarchs of the Jews, and the young men or boys, effeminate and abounding in luxuries, and we shall see that the prophecy has been fulfilled. We may also call mockers the teachers of the people of Israel, who devour the people of God like a morsel of bread, and interpret the holy Scriptures perversely, and make sport of the folly of their disciples.

104. And I will give children. Here he shows the subversion of the government as to unworthy men being placed over them. And this is divided into two parts:

in the first is placed the authority of unworthy men;

in the second, the consequent disturbance of the people, where it says, and the people shall fall one upon another (Isa 3:5).

Now, they are unworthy as to lack of wisdom and of age, and thus he says I will give children to be their princes; and as to lack of virtue, and thus he says: and the effeminate shall rule over them, that is, the lustful and the weak: I will give you kings in my wrath (Hos 13:11).

And the people shall rush, man upon man, each one upon his neighbor: the boy shall riot against the old man, and the base against the noble. When the princes are young men, and mockers of the Lord, such as the prophetic discourse describes, then no order will be kept, whether of dignity or of age or of knowledge; but boys will rebel against old men, and the base against the noble, and they will fall upon one another. And that saying of the Apostle will be fulfilled: Biting one another, you have been consumed by one another (Gal 5:15). That these things befell the people of the Jews under Titus the son of Vespasian, Josephus writes (Jewish War, Book 5): and that, when they were being besieged by the Romans, Jerusalem was divided by sedition into three parts, and some held the citadel and the Temple, others the lower, others the upper part of the city.

105. The effect of the government in the disturbance of the people is touched on in three ways.

First, universal dissension, hence he says: the people shall fall, from the unity of peace through which they are a people, one to another, that is, one against another: where there is no governor, the people shall fall (Prov 11:14); they were led away as a flock: they shall be afflicted, because they have no shepherd (Zech 10:2).

Second, dissolution of friendship: every man to his neighbor, that is, against his neighbor: every brother will utterly supplant, and every friend will walk deceitfully (Jer 9:4).

Third, confusion of rank: the child shall make a tumult against the ancient, and the base against the honorable: they respected not the persons of the priests, neither had they pity on the ancient (Lam 4:16).

For a man shall take hold of his brother, of the household of his father: You have a garment, be our prince; and let this ruin be under your hand. For ruin, Symmachus and Theodotion translated weakness; the Seventy, food. It signifies the scarcity of men, and above all the want of all things, so that whoever has food and clothing is believed to be powerful and rich and illustrious. And what it says according to the Hebrew, And let this ruin be under your hand, has this sense: Let our misery and calamity be sustained and protected by your help. And this must be considered, that each man chooses for himself his own prince, and that there is sedition in the choosing of princes, while some think some men worthy of rule and others others. Nor do they say to them, Your possessions and riches and revenues will be able to sustain us; but, This weakness, or my food, will be healed by your judgment and will hang upon it.

106. Shall take hold. Here he shows the subversion of the government as to the refusal of office of those invited to rule, as if it were something ruinous. And this is divided into two parts:

in the first, the invitation of the electors is set out;

in the second, the refusal of the one elected, where it says, and in that day he shall answer (Isa 3:7).

Concerning the first, three things are set out, namely, the election itself, the occasion of the election, and the charge of office.

The election is irregular, because it is by only one; hence he says, there will be a tumult, for, that is, because, they did not elect in common; but a man shall take hold of his brother, that is, one joined by blood, one of the house of his father, that is, one accepted in familiarity, even though he is base: he that builds up Zion with blood, and Jerusalem with iniquity (Mic 3:10). And this is against the form observed in Numbers 1 in the election of princes done by the precept of the Lord, the authority of the superior, and the consent of the multitude.

But the occasion is base, because it is on account of riches; hence he says: you have a garment, for he hopes for temporal assistance; and this is against the form handed on in Exodus 18:21–22: and provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds . . . who may judge the people at all times.

But the charge is dangerous; hence he says: be you our ruler, and let this ruin, that is, danger, be under your hand, that is, under your keeping and defense. Keep this man: and if he shall slip away, your life shall be for his life (1 Kgs 20:39).

And he will answer in that day, saying, I am not a physician, and in my house there is neither bread nor garment; do not appoint me prince of the people. For physician, Symmachus and the Seventy translated prince; Theodotion, ἐπιδεσμεύοντα, one who binds up wounds and provides for health. He will answer is not found in the Hebrew, but has been added from the Seventy. For in the Hebrew it is joined to what is written above: In that day he will say, I am not a physician, and the rest. And he will say it who has been chosen prince. And just as the people desires to have as prince the one whom it perceives to be richer in comparison with itself, so the one who is chosen, considering his poverty and his weakness, testifies that he is unworthy of the honor conferred and cannot heal vices, that is, cure the sick, give food to the hungry, clothe the naked, since he himself is scarcely able to sustain himself. Let us not, then, at once acquiesce in the judgment of the multitude; but when chosen for leadership, let us know our measure and be humbled under the mighty hand of God, because God resists the proud and gives grace to the humble (1 Pet 5). How many, having neither bread nor clothing, though they themselves are hungry and naked, and have no spiritual food and have not kept the tunic of Christ whole, promise others both nourishment and clothing, and, full of wounds, boast that they are physicians; nor do they keep that saying of Moses: Provide another whom you may send, and that other command: Seek not to be made a judge, lest perhaps you be unable to take away iniquities (Sir 7:6). Jesus alone heals all sicknesses and infirmities, of whom it is written: Who heals the broken in heart, and binds up their bruises (Ps 146 [147]:3).

107. He shall answer. Here the refusal of the one elected is set out.

And first, his reasonable excuse is shown;

second, his renunciation of office is concluded where it says, make me not ruler of the people.

In excuse, he brings forward three things, namely, his impotence to repel harmful things: I am no healer, namely, that I might heal your miseries: is there no balm in Galaad? Or is there no physician there? (Jer 8:22); to supply need: and in my house there is no bread, by which I might supply the need of your hunger: the little ones have asked for bread, and there was none to break it unto them (Lam 4:4); to foster or preserve what is necessary: nor clothing, by which heat is preserved: she shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments (Prov 31:21).

108. Make me not ruler of the people. Here his renunciation of office is concluded, where a threefold reason is placed, namely, the impediment of devout contemplation: can I leave my fatness, which both gods and men make use of? (Judg 9:9); of sweet affection: can I leave my sweetness? (Judg 9:11); and of spiritual exultation: can I forsake my wine, that cheers God and men, and be promoted among the other trees? (Judg 9:13).

For Jerusalem has fallen, and Judah has collapsed: because their tongue and their devices are against the Lord, to provoke the eyes of his majesty. The recognition of their countenance has answered them: and they have proclaimed their sin like Sodom, and have not hidden it. It is the Prophet who says this, not, as many think, the one who had been chosen prince. And he says that no one is willing to be set over a sinful people for this reason, that both Judah and Jerusalem, both the city and the province of Judea, or the tribe of Judah, have fallen alike. And he gives the causes of their impiety: that they blasphemed against the Lord and said, Away, away, crucify such a one; we have no king but Caesar (John 19:15, 16), and by the fury of their tongue provoked the most merciful Lord to bitterness.

109. For Jerusalem is ruined. Here he sets out the cause of this renunciation.

And first, he sets out the proximate cause, namely, the punishment of universal ruin; hence is said on the part of the prophet: therefore he will refuse, for, that is, because, Jerusalem is ruined, that is, the city itself, and Judah, the province itself, is fallen, from its integrity through punishment, below: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have brought it to ruin (Isa 23:13).

110. Second, he sets out the remote cause, namely, their fault. And this is divided into three parts:

in the first part, he adds to the weight of the fault,

in the second, he ordains the punishment for the fault, where it says, woe to their souls (Isa 3:9);

in the third, he shows the justice of the one who punishes, where it says, say to the just man (Isa 3:10).

He adds to the weight of their sin from three things:

from the species of their sin, because it is blasphemy against God; hence he says: therefore it is fallen because their tongue is against the Lord, below: upon whom have you jested? Upon whom have you opened your mouth wide, and put out your tongue? (Isa 57:4).

Second, from the novelty of their sin; hence he says: their devices are against the Lord: their own devices now have beset them about, they have been done before my face (Hos 7:2).

It is the tribes, then, that are meant by the names of the patriarchs. From the tribe of Simeon come the scribes, from that of Levi the chief priests, who brought their wickedness to completion and filled up the entire measure of their fathers' ungodliness in the passion of the Lord. They took counsel against the Lord Jesus, to kill him, even as Isaiah says, "Alas for their souls! Because they have devised an evil counsel against themselves, saying. 'Let us bind the just one, for he is profitless to us.' " They killed the prophets and apostles who announced the coming of the Lord of salvation and preached his glorious passion and resurrection. Thereafter, in their greed and out of their desire for earthly wickedness, they fled from sharing in the divine, from chastity of body and moderation of spirit, contempt for money and profit in grace.

Those who look upon their dispersion and the desolation of their city may not aptly say, "Woe to them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us." It is so true, for when they erred concerning the Scriptures, they did not know that "the one who digs a pit for his neighbor falls in it; and a serpent will bite the one who destroys a hedge."

They bound Jesus and led him to the meeting place of the high priest. Can you recognize that this was already written? Isaiah says, "Woe to their souls because they have taken evil counsel against themselves, saying, 'Let us bind the just one, for he is troublesome to us.' " Woe to their souls indeed! Let us see why. Isaiah was sawn in two, but afterwards the people were restored. Jeremiah was thrown into the dungeon, but the Jews had their wound healed. In these instances the sin was against a man, and therefore less. However, when they sinned not against a man but against God become human, then woe to their souls!

Immediately following, the prophet himself explains why he called them rulers of Sodom and people of Gomorrah: "Your hands are full of blood." Again a little later he says, "They have proclaimed their sin as Sodom and made it manifest. Woe to their souls, because they have taken evil counsel with themselves, saying, 'We will bind the just one, for he is a burden to us.' " Since he overtly speaks of blood and a plot against a just man, there is nothing else this could be than the plot against our Savior Jesus Christ.

Again, they are to be admonished that if they are not afraid of being wicked; they should at least be ashamed of being seen for what they are. Often a sin that is concealed is avoided, because a mind that is ashamed to be taken for what it does not fear to be in fact is sometimes ashamed to be in fact what it avoids appearing to be. On the other hand, when a person is shamelessly and notoriously wicked, then, the more freely he commits every kind of evil, the more he thinks it lawful, and in imagining it lawful, he is thereby without doubt immersed in it all the more. Therefore, it is written, "They have proclaimed abroad their sin as Sodom, and they have not hid it." For if Sodom had concealed its sin, it would still have sinned, but in fear. But it had completely lost the curb of fear, in that it did not seek even darkness in its sinning. Therefore, it is said again, "The cry of Sodom and Gomorrah is multiplied." For sin in words is sin in act, but sin that is cried out is sin committed with deliberation.

The recognition of their countenance will answer them: that is, they have received back their own sins; or, as the Seventy translated, the confusion of their countenance has stood against them: that is, they have always had their own offenses before their eyes. And just as the Sodomites, sinning with all license and having not even any shame in their crime, said to Lot, Bring the men out, that we may lie with them (Gen 19:5): so these too, crying out publicly, proclaimed their sin and had no modesty in blaspheming. For to hide one's impiety is the second plank after shipwreck and a consolation of miseries. Hence they are also called princes of Sodom, because they had the sins of Sodom.

Woe to their soul, because evils have been repaid to them. Say to the righteous that it is well, because they have eaten the fruit of their own devices. Woe to the wicked unto evil: for the reward of his hands shall be done to him. According to the Hebrew and the other Translators it has this sense: Woe to them, because they have received back their crimes. Therefore you who hear, or who read the book of the Prophet, praise the righteousness of God, because he has done well: because the wicked have eaten the labors of their own hands. And woe to the wicked people unto evil: for it has received what it deserved. And he who handed over his prince to the Roman power himself lies subject to Roman servitude. But according to the Seventy Translators, who said: Woe to their soul, because they have devised the worst counsel against themselves, saying: Let us bind the righteous one, because he is useless to us; therefore they shall eat the fruits of their works, it is clearly said of the passion of Christ, that they entered upon the worst counsel, not so much against the righteous one as against themselves and their own soul; and now they eat the fruits of their works. For whatever a man sows, that he will also reap (Gal 6:5-8), and each one will bear his own burden.

The climax of your sin is that you hate the righteous one whom you killed, as well as those who by his grace are godly, righteous and loving. It is for this reason that the Lord said, "Woe to their soul, because they have taken evil counsel against themselves, saying, 'Let us take away the just one, for he is distasteful to us.' " Although you did not offer a sacrifice to Baal, like your ancestors, and did not offer cakes in groves and on hills to the heavenly army, you did not accept the Lord's Christ. Whoever does not know Christ does not know the will of God. Whoever rejects and hates him obviously rejects and hates the one who sent him. Whoever does not have faith in him does not believe the words of the prophets who preached his good news and proclaimed him to all people.

Third, from the publication of their sin, whence he says: the show of their countenance, because by their countenance they make their sin to be shown to others; has answered them, in punishment as to their bearing; and as to the commendation of their sin, he says: and they have proclaimed abroad their sin as Sodom, that is, they have praised it: you had a harlot's forehead, you would not blush (Jer 3:3).

111. This is explained otherwise in the Gloss: the show of their countenance, that is, the knowledge of their sins, which they will have in their intellect, because the senses are in the countenance, has answered them, who ask why they are punished.

Or otherwise: the show of their countenance, that is, the remorse of conscience, has answered them, as punishment. And mystically, this refers to the sin of those who saw Christ and did not wish to know him, because of which their conscience reproves them, as the Gloss says. And because the justice of God does not allow such grave evils to be unpunished, therefore woe to their souls, not only to their bodies, for evils have been rendered to them, in the foreknowledge of God; or the past tense is used here for the future.

For he [Jesus] had done so many good works among them. He had given sight to the blind, feet to the lame, the power of walking to the palsied, life also to the dead; for all these good works they paid him death as his price, appraised at thirty pieces of silver. It is related also in the Gospels that he was bound. This also the word of prophecy had foretold by Isaiah, saying, "Woe to their soul, who have devised a most evil device against themselves, saying, 'Let us bind the just one, seeing that he is unprofitable to us.' "

The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'

And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.'

And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.'

And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' [Isaiah 3:10 LXX]

So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' [Luke 23:34]

112. And lest the punishment be supposed to envelop everyone, to this is added the justice of God in the separation of the good from the wicked; and concerning this, he does two things.

First, he places the recompense of the good, saying, say to the just man, to any just man, that it is well, it will be for him, when the others are condemned, for the fruit, that is, his reward, he shall eat of his devices, as if taking the fruit of his good inventions. For just as the wicked are solicitous to find ways to sin, so the good are solicitous to find how they might please God: he that is without a wife is solicitous for the things that belong to the Lord: how he may please God (1 Cor 7:32); for you shall eat the labors of your hands: blessed are you (Ps 127[128]:2).

115. It should be noted on verse 10 above, say to the just man that . . . he shall eat the fruit, that the fruit of the just man is:

first, that which he returns, and this is the fruit of his activity: you should bring forth fruit; and your fruit should remain (John 15:16); of his preaching: let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name (Heb 13:15); of his confession.

Second, that which he receives, and this is the fruit of remission of fault, below: the iniquity of the house of Jacob shall be forgiven: and this is all the fruit, that the sin thereof should be taken away (Isa 27:9); of participation of grace: but the fruit of the Spirit is, charity, joy (Gal 5:22); of contemplation of wisdom: the purchasing thereof is better than the merchandise of silver, and her fruit than the chief and purest gold (Prov 3:14).

Third, that which he seeks: in the delight of the Lord: his fruit was sweet to my palate (Song 2:3); in the society of the heavenly choir: O mountains of Israel, shoot forth your branches, and yield your fruit to my people of Israel (Ezek 36:8); in the reception of the divine gift: your plants are a paradise of pomegranates with the fruits of the orchard (Song 4:13).

Second, he places the punishment of the wicked, saying, woe to the wicked unto evil, that is, for the evil which threatens them, the reward of his hands shall be given him: the sinner has been caught in the works of his own hands (Ps 9:17[16]).

But now, what wounds can the conquered show, what injuries to gaping vitals, what tortures of the limbs, when faith did not fail in combat but perfidy arrived before the combat? Nor does the necessity of the crime excuse the one who was caught, where the crime is of the will. I do not say this to burden the cases of the brothers but rather to stimulate the brothers to prayers of satisfaction. For since it is written, "They that call you blessed send you into error and destroy the way of your steps," one who consoles the sinner with flattering blandishments furnishes the means for sinning and does not check transgressions but nourishes them. But one who rebukes at the same time that he instructs with firmer counsels urges a brother on to salvation.

Isaiah also, filled with the Holy Spirit, cries out and chides the daughters of Zion who have been defiled by gold and raiment, and he reproves those who have an abundance of harmful riches and withdraw from God for the sake of the pleasures of time.… This, God blames; this, he brands with reproach. By this he declares that they have been defiled; by this they have departed from the true adornment and have merited disgrace and shame. Having put on silk and purple, they cannot put on Christ; adorned with gold and pearls and necklaces, they have lost the adornments of the heart and soul. Who would not detest and shun what has caused another's ruin? Who would seek and take what has served as a sword and weapon for the death of another? If, on draining the cup, he who had taken the potion should die, you would know that what he drank was poison; if, after taking food, he who had taken it should perish, you would know that what could kill, when taken, was deadly. Seeing this you would not eat nor would you drink from that which had been used by those who died. Now what ignorance of the truth it is, what madness of mind to wish for what has always been and still is harmful, and to think that you yourself will not perish from the same causes from which you know that others have perished!

Let us hearken to God, as he proclaims through Isaiah: "O my people, they that call you blessed lead you astray, throw you down headlong." Who is more guilty of throwing the people of God down headlong? He who relies on the power of the free will and scorns the help of the Creator and is secure in his own will, or he who fears the judgment of God at every thought of his precepts?

The Lord speaks by the mouth of Isaiah, saying, "O my people, they who call you happy cause you to err and destroy the way of your paths." How do you help me by telling my misdeeds to others? You may, without my knowing of it, hurt someone else by telling of my sins (or rather of those sins you slanderously attribute to me). While you are eager to spread the news everywhere, you may pretend to confide in individual people, giving them the impression that you have not talked to anyone else. This behavior is not intended to correct me but to indulge your own failings. The Lord commands that those who sin against us are to be approached privately or in the presence of a witness. If the one who is confronted continues in sin, then he or she is to be regarded as a heathen and a publican.

My people, their exactors have despoiled them, and women have ruled over them. For women, whom Symmachus alone translated so, and who in Hebrew are called NASIM (נשים), Aquila and the Seventy translated ἀπαιτοῦντας, which means exactors; Theodotion δανειστὰς, that is, usurers. Now the prophetic discourse speaks against the Scribes and Pharisees, who for the sake of base gain, to receive tithes and first-fruits, denied the Son of God. And he does not call them masters, scribes and teachers, but exactors (Luke 20), who think that piety is a means of gain, and devour, not, as in the Apostle, only the houses of widows, but the whole people; and, accusing their luxury and their shameful way of life, he calls them not only exactors, as men seen to exact money from the unwilling, but women, because they do everything for lust's sake and are given over to pleasures. Let us too, then, beware that we be not exactors among the people; that, as the impious Porphyry says, matrons and women be not our senate, ruling in the Churches, and that the favor of women judge not of the priestly rank.

My people, those who call you blessed, they deceive you, and scatter the way of your steps, or throw it into confusion. He had called the Scribes and Pharisees exactors, not masters; and above, mockers, who because of gifts, which blind the eyes even of the wise, not only did not rebuke the sinners among the people, but for the sake of riches and profits extolled them with praises, calling them blessed, and pillars of the house of God, and the other things flatterers are wont to say. He, then, is the churchman teacher who moves tears, not laughter, who rebukes sinners, who calls no one blessed, no one happy, and does not anticipate the sentence of his judge, since holy Scripture says (Sir 11:30): Call no man blessed before death. But in another place too we read (Prov 27:14): He who blesses his friend in the morning with a loud voice differs in nothing from one who curses. Therefore, despising the judgments of men, let us neither be lifted up by their praises nor saddened by their disparagements; but let us enter upon the right way and the paths trodden by the holy prophets, and let us hear the prophet Jeremiah saying: Stand in the ways and see, and ask for the everlasting paths of the Lord, which is the good way, and walk in it (Jer 6:16). And if ever we go astray and, being men, proceed by a perverse road, let us await the promises of the Lord, who says through Ezekiel: I will give them another way, and another heart (Ezek 36). But the exactors have perverted and troubled the way of the Lord, so that, having the key of knowledge, they neither entered themselves nor suffered the people to enter, but made them lose the way of the truth, which says in the Gospel: I am the way, and the life, and the truth (John 14:6).

As individuals we have our own officers, but the whole multitude is handed over to several, according to that which is written in Isaiah: "my people, your officers plunder you, and those who are powerful lord it over you" — the officers lord it over us, if we owe anything.

Those who are zealous in the service of God, however, do not get a reward of praise, nor indeed do those who are concerned about the laws of God look for this return. For praise is often known to injure many, since it makes them less attuned and slows their pace. If a person thinks he has reached the goal of his endeavor—and praise gives him to understand that he has—he stops his race and victory eludes him. This was revealed by the God of the universe, speaking through the prophet: "My people, they that call you blessed, the same deceive you and destroy the way of your steps." For praise slackens the intensity of their zeal and prevents them from reaching the goal.

113. As for my people. Here the oppression of the people is denounced, in as far as it is the sin of the man who oppresses them, and this divided into two parts:

in the first, the vice of oppression is set out;

in the second, the judgment of punishment is introduced, where it says, the Lord stands up to judge (Isa 3:13).

Now, certain people were oppressing them in three ways.

First, princes were oppressing them by pillaging them through violence, and as to this he says, as for my people, their oppressors have stripped them of their goods: the people of the land have used oppression, and committed robbery: they afflicted the needy and poor (Ezek 22:29).

Second, women, by drawing them to sensual desire and even to idolatry, as is told of Solomon in 1 Kings 11, and as to this he says: their women have ruled over them: give not the power of your soul to a woman, lest she enter upon your strength (Sir 9:2).

Third, prophets, by deceiving through the cunning of flattery, and as to this he says: O my people, as if to say: I had been accustomed to speak to you through the prophets, but because they are deceitful, I will speak to you myself, lest he not seem credible because one prophet is against another.

The same deceive you, in promising security; and destroy, in offering an occasion of sin: thus says the Lord concerning the prophets that make my people err: that bite with their teeth, and preach peace (Mic 3:5); the prophets say to them: you shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place (Jer 14:13).

The Lord stands to judge, and he stands to judge the peoples. The Lord will come to judgment with the elders of his people, and with its princes. The people, which was deceived through simplicity and inexperience, is still called the people of God, and is therefore judged that it may be saved. Nor does the Lord sit in the attire of one judging, as we read in Daniel: Thrones were set, and books were opened (Dan 7:9); but he stands to judge, and he stands to judge the peoples, wishing those to stand whose way had been scattered. But against the princes and elders of his people he comes to judgment, not to judge but to be judged alike with them, giving them room for defense, if they can have anything to answer, according to what is said in the fiftieth psalm: That you may be justified in your words, and may overcome when you are judged (Verse 6). In the prophet Micah too we read something of the kind (Mic 6), which we have interpreted in its place. This present passage, then, is taken against the Pharisees and the Δευτερωτὰς. And between the old men and the princes there was, I think, in the old people what there is now between the elders and the bishops.

114. The Lord stands up to judge. Here the judgment for punishing the oppressors is introduced, and this is divided into two parts:

in the first, the judgment against the oppressing princes is set out,

in the second, the judgment against the women, where it says, and the Lord said (Isa 3:16).

The false prophets were deceiving the people to despoil them, and therefore they have the same judgment as the princes: they violated me among my people, for a handful of barley, and a piece of bread (Ezek 13:19).

Concerning the first, he does three things.

First, the judge is introduced; hence he says: the Lord stands up to judge: he shall judge many peoples (Mic 4:3); the judgment sat, and the books were opened (Dan 7:10).

Therefore, coming with all angels, together with him he shall have the saints also. For plainly says Isaiah also, "He shall come to judgment with the elders of the people." Those "elders of the people," then, those called "angels" in this passage, those thousands of many people made perfect coming from the whole world, are called "heaven."

For not alone he shall come to judgment but with the elders of his people, to whom he has promised that they shall sit upon thrones to judge, who even shall judge angels. These are the clouds Isaiah is speaking of.

For you have grazed down my vineyard: the plunder of the poor is in your house. Why do you wear down my people, and grind the faces of the poor?, or crush them, and as the Seventy interpreted, put them to confusion. He keeps the prophetic custom of suddenly changing the persons: for above the Lord himself had said, My people, those who call you blessed, they deceive you; and afterwards the Prophet had added, The Lord stands to judge: the Lord will come to judgment. Therefore after the prophet, the Lord himself, who had come to judgment with the elders of his people and its princes, speaks to them and rebukes the offenders: Why do you graze down my vineyard?, of which it is written: You have brought a vine out of Egypt (Ps 79 [80]:9). And in this same prophet: The vineyard of the Lord Sabaoth is the house of Israel (Isa 5:7). This vineyard the Lord in the Gospel too let out to most wicked husbandmen, who killed the son of the householder sent to them (Matt 21). The plunder of the poor, he says, is in your houses. Take the poor man either simply, as one who needs alms, or rather as the poor in spirit, of whom it is written: Blessed is he who understands concerning the needy and the poor (Ps 40 [41]:1). And the apostle Paul: Only, he says, that we should be mindful of the poor (Gal 2:10). And what follows, Why do you wear down my people, and grind the faces of the poor?, or put them to confusion, is plainly said to the princes of the Jews. But it can also be referred to our own princes, if they wear down the common people subject to them, and publicly reprove and confound the poor when they offend, but do not dare even to say mu to the rich who sin worse. And the plunder of the poor is in their houses when they fill their treasuries and abuse the wealth of the Church for their luxuries, and either keep for themselves or distribute to their relatives the public offerings given for the support of the poor, and make the want of others into the riches of themselves and their own.

Second, the matter is introduced; hence he says: the Lord will enter into judgment with the ancients of his people, namely, with the priests, and its princes, kings and leaders: behold I will judge between cattle and cattle, between rams and he goats (Ezek 34:17).

Third, the cause is set out: and first, the accusation of the plaintiff is introduced, when he says, you have devoured: they have eaten the flesh of my people (Mic 3:3).

But, says someone, "Are these things to be understood of the Lord? Could the Lord be held prisoner by men and dragged to judgment?" Of this also the same prophet shall convince you. For he says, "The Lord himself shall come into judgment with the elders and princes of the people." The Lord is judged then according to the prophet's testimony, and not only judged but scourged and slapped on the face with the palms [of men's hands], and spit on, and suffers every insult and indignity for our sake. And because all who should hear these things preached by the apostles would be perfectly amazed, therefore also the prophet speaking in their person exclaims, "Lord, who has believed our report?" For it is incredible that God, the Son of God, should be spoken of and preached as having suffered these things. For this reason they are foretold by the prophets, lest any doubt should spring up in those who are about to believe.

Second, the rebuke of the judge is set out, when he says: why do you consume my people, afflicting them, and grind the faces of the poor, weakening them by hunger? You that oppress the needy, and crush the poor (Amos 4:1). For God himself will be both plaintiff and judge.

And the Lord said: Because the daughters of Zion are lifted up, and have walked with outstretched neck, and went with nods of the eyes, and clapped, and walked, and stepped with their feet in measured gait. Above, both the prophet and the Lord had rebuked both the people and the princes; now the prophetic discourse turns to the women of whom he had said before, And women have ruled over them, lest they should think themselves strangers to the crime, they on account of whose luxuries and wantonness the exactors grazed down the Lord's vineyard, and the plunder of the poor is in their houses, and they wore down his people and put to confusion the faces of the poor. Some think these are truly the women of the Jews; others judge that it is said metaphorically of the cities of Judea, which are called daughters of Zion: the lesser towns, that is, villages and townships. Hence in the book of Joshua too the names of the cities are set down tribe by tribe (Josh 15), and afterwards the villages and fortresses are described and are called daughters. Others, according to tropology, take the women to be souls, which, if they walk with outstretched neck and raise themselves up in pride, and pursue not manly hardness but the softness of women, are rebuked by the prophetic discourse and lose all the ornaments of the virtues, which are described under the crescents and necklaces and jewels and bracelets, the headbands and hair-ornaments and the rest of this kind. This testimony is to be turned also against the women of the Church who walk with outstretched neck and speak with nods of the eyes and clap with their hands as well as their feet, and who, to step in measured gait, do not follow nature as their guide, but hire actors as their teachers.

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.

116. And the Lord said. Here the divine judgment against the women is set out.

And first, their fault is laid bare,

second, their punishment is foretold, where it says, the Lord will make bald (Isa 3:17).

The first of these is divided into two:

in the first, he denounces them for their pride,

in the second, for their lasciviousness, where it says, and wanton glances of their eyes.

Concerning the first, he does two things.

In the first, he denounces pride in the heart, when he says: because the daughters of Zion are haughty, in their pride: Lord, my heart is not exalted (Ps 130[131]:1).

Second, he denounces the sign of pride in the body: they have walked with stretched out necks, which is a sign of pride: he has run against him with his neck raised up, and is armed with a fat neck (Job 15:26).

117. And wanton glances. Here he denounces their lasciviousness in four things, by which they provoke men to sensual desire.

First, in sight itself; hence he says, and wanton glances: let not your heart covet her beauty, be not caught with her winks (Prov 6:25).

Second, in play: and made a noise, the Gloss adds: in playing: use not much the company of her that is a dancer . . . lest you perish by the force of her charms (Sir 9:4).

Third, in walking, as they walked: a woman talkative and wandering, not bearing to be quiet, not able to abide still at home (Prov 7:10–11).

Fourth, in lascivious adornment: in a set pace, the Gloss adds, adorned with the plunder of the poor. Behold a woman meets him in harlot's attire, prepared to deceive souls (Prov 7:10).

131. Next we consider dancing games: whether they may be practiced without sin, because of what it says in 3:16, and they made a noise as they walked with their feet and moved in a set pace: for he denounces it as sin.

To this is to be said that a game is not evil in itself; for otherwise there would not be in games the virtue which is called eutrapelia; but in as far as it is ordered to a different end, and is clothed in different circumstances, it can be an act of virtue or vice. For because it is impossible to always work in the active or contemplative life, therefore it is proper sometimes to interpose joys among our cares, lest the soul be broken by excessive severity, and so that afterwards man may more promptly be free for works of the virtues. And if the games occur for such an end and with other [proper] circumstances, it will be an act of virtue, and it can be meritorious if it is informed by grace. However, it seems that these circumstances especially are to be observed in a dancing game: that the person not be unbecoming, as a cleric or religious; that it be in a time of joyfulness, as in gratitude for liberation, or weddings and things of this kind; that it be with decent persons and with decent songs; and that the gestures not be too lascivious, and so forth. If, however, they occur for provoking lasciviousness, and according to other improper circumstances, it is certain that it will be a vicious act.

132. Next we consider the adornment of women: whether it be lawful for women to adorn themselves. And it seems that it is not, from what is said here and from 1 Timothy 2:9–10: not with plaited hair, or gold, or pearls, or costly attire: but, as it becomes women professing godliness, with good works.

And to this is to be said that adornment is to be measured to the manner and measure of the person and to the intention. For if women wear appropriate adornments according to their dignity and status so that they bear themselves with moderation in their deeds according to the custom of their native land, it will be an act of the virtue of modesty, which prescribes one's manner in walking, standing, dress, and all exterior motions; and it can be meritorious, if it be with grace; similarly, if she acts to decently please her husband (whom she already has or whom she is bound to accept), and so that he be drawn back from other women. If, however, they wear adornments that are more precious than suits them, it will be arrogance, or even something deformed by the vice of lust, if they act to provoke sensual desire for themselves.

The Lord will make bald the crown of the daughters of Zion, and will lay bare their hair, and instead of adornment there will be disgrace. This will befall us too whose sins are concealed, when that which is written has been fulfilled: Nothing is hidden that will not be revealed (Luke 8:17). For so long as we are covered by the hair and garment of ignorance, and men think us, who are within full of dead men's bones, to be whitened sepulchers (Matt 23), we seem to have some cleanness. But when what is hidden has been laid open, all the hair will be taken away, and a foul baldness will appear to all.

118. The Lord will make bald. Here he threatens punishment:

and first, as to the removal of adornments;

second, as to the comfort of men, where it says, your fairest men also shall fall by the sword (Isa 3:25).

Concerning the first, he does two things.

First, he takes away from them their adornments, which are signs of foolish joy and lasciviousness;

in the second, he repays them with the signs of sadness and misery, where it says, and instead of a sweet smell there shall be stench (Isa 3:24).

Concerning the first, he does two things:

first, he takes away the natural adornment of hair from them;

second, artificial adornment, where it says, in that day (Isa 3:18).

Therefore, he first says, will make bald, as to true hair, below: on all their heads shall be baldness (Isa 15:2). Will discover, as to false hair, which is like clothing: of the captivity, of the bare head of the enemies (Deut 32:42).

In that day the Lord will take away the adornment of the shoes. In what day? The Jews think, that of the Babylonian captivity. We prove that it is more truly when they were taken by the Romans and lost all the ornaments of clothing and gems, of gold and jewels, and their various furnishings. Or else, through the metaphor of the women, all the adornment of the cities is related to have been destroyed. Understand the ornaments of the cities to be in the streets and porticoes, the forum and the gymnasia and the public walls. If we refer these to the state of souls, let us recall that we have read of the shod feet of him who is to eat the flesh of the lamb and celebrate the Pasch, and that neither the garments nor the shoes of those passing through the wilderness were worn out. What are these shoes? Those of which the Apostle writes to the Ephesians: Your feet shod in preparation of the Gospel of peace (Eph 6:15). These shoes souls will lose when they walk with outstretched neck and drag their garments with their feet, and instead of matronly cleanness sweep up the filth of the ground.

And the crescents, and the necklaces, and the jewels, and the bracelets, and the headbands, and the hair-ornaments, and the anklets, and the little chains, and the scent-boxes, and the earrings, and the rings, and the gems hanging on the forehead. He describes the jewels of the women, and through them the insignia of the cities; or, according to the anagogy, the ornaments of the various virtues. Women have little bosses hanging down in the likeness of the moon, which we transfer to the ornaments of the Church, which is illumined by the sun of righteousness. Necklaces too, hanging down as far as the breast, show the understanding and the ruling part (ἡγεμονικόν) of the mind in the heart. And jewels, which in a single word signify all ornaments; and the good works of bracelets, such as Rebecca received at her betrothal (Gen 24); and headbands, the ornaments of the head; hair-ornaments, that it may have judgment of each thing; and anklets, by which our step is adorned, that we may hear: Your foot will not stumble (Ps 90 [91]); and: He will rescue my feet from falling (Ps 55 [56]); and little chains, which are woven of rods of gold and silver, that is, of the sense and the words of the Scriptures; and scent-boxes, that we may be the good odor of Christ (2 Cor 2:15); and earrings, that we may not hear the judgment of blood, but the words of the Lord who says: He who has ears to hear, let him hear (Luke 8:8); and rings, with which we are sealed for the service of the Lord, whom God the Father has sealed. Hence it is said to the prince of Tyre: You are the seal of likeness (Ezek 28:12). The prodigal son too received a ring with the robe (Luke 15), and shoes; and gems hanging on the forehead, by which our faces are adorned. Of the adornment of this head we read in the psalm as well: Like ointment on the head, which runs down upon the beard, the beard of Aaron (Ps 132 [133]:1). Although the Seventy Translators, Aquila and Symmachus and Theodotion translate all these in different ways, we have woven them together as we could, either from the Hebrew or from their translation; nor do we wish to linger longer on each, lest the exposition become trifling and produce weariness in the prudent reader.

119. In that day. Here he takes away artificial adornments from them:

and first, things which pertain to the adornment of their members,

second, things which pertain to the care of adornments, where it says, crisping pins, and looking-glasses (Isa 3:22).

Concerning the first, he does two things:

first, he takes away things which pertain to the adornment of parts;

second, things which pertain to the adornment of the whole, where it says, and changes of apparel (Isa 3:22).

Concerning the first, he does two things:

first, he takes away things which pertain to the members of the body;

second, things which pertain especially to the sense organs, where it says, sweet balls (Isa 3:20).

Concerning the first, he does two things:

first, he takes away things which pertain to the lower parts of the body;

second, things which pertain especially to the parts of the head, where it says, and headbands (Isa 3:23).

120. Therefore, he first says, as to the feet, the ornaments of shoes, of any kind, and especially, little moons, that is, certain pictures on shoes made from gilded leather: how beautiful are your feet in shoes, O prince's daughter (Song 7:1).

Second, as to the neck: chains, certain adornments of the neck, which hang down to the breast and are given in honor of a victory: that grace may be added to your head, and a chain of gold to your neck (Prov 1:9).

Third, as to the breast, he says, necklaces, any adornments, but especially buckles by which the breast is secured, lest a garment be opened: the joints of your thighs are like necklaces, that are made by the hand of a skillful workman. (Song 7:1).

Fourth, as to the arms, he says, bracelets, adornments of the arms, named from armus ("shoulder," usually of an animal): both men and women gave bracelets . . . to make the work of the tabernacle of the testimony (Exod 32:21–22).

121. And bonnets. Here he places adornments of the head;

and first, those for the top of the head: bonnets, adornments of the head like a crown: she put a bonnet upon her head (Jdt 10:3).

Second, as to the hair, he says, bodkins, certain instruments of silver or gold made like sharpened sticks, by which women divide the hair before their brows, as is said of Judith in the same place: she plaited the hair of her head (Jdt 10:3).

122. Third, as to the neck, he touches on two things.

First, ornaments of the legs, from peri, which means "around," and colon, which means "member," as if to say, "adorned around a member." Haymo says that it is made from gold, similar to bracelets, and it is placed around the neck. The Gloss says that it is worn above the foot, like a bracelet; others says that they are certain adornments placed around the borders of garments like golden fringe, or some hides, or something of this kind. And this can stand with either of these meanings, because thus they are both around the neck and around the feet; for garments have such adornments both on the hood and on the lower edges, and thus they adorn the neck mediately: therefore we offer as gifts to the Lord what gold every one of us could find in the booty, in ornaments of the legs and bracelets, rings (Num 31:50).

123. Second, he places immediate adornments of the neck, when he says, tablets, namely, certain chains, with gold and silver rods like the larvae of a moray eel, which are placed around the neck: we will make you tablets of gold, with larvae of silver (Song 1:10). And because the neck is between the head and the body, its adornment redounds to both, and therefore it may be placed with either.

124. And sweet balls. Here is placed things which pertain to the sense organs,

and first, as to smell: sweet balls, certain small boxes in which they placed musk and things of this kind; or also certain vessels, like an apple made from silver, perforated like a thurible, in which is placed fire and something odiferous: we will run after you to the odor of your ointments (Song 1:3).

Second, as to hearing, earrings, that is, certain rings of gold or silver, placed in the ears of women, which have been pierced for this purpose: she decked herself out with her earrings, and with her jewels, and went after her lovers (Hos 2:13).

Third, as to touch, which is strongest in the fingers: rings: therefore we offer . . . rings (Num 31:50).

Fourth, as to sight: jewels hanging on the forehead, with which the women of Egypt were adorned: you shall take onyx stones, and precious stones to adorn the ephod and the rational (Exod 25:7). He makes no mention of taste, because its instrument is interior and is not adorned.

And the changes of raiment, and the mantles, and the linen cloths. For linen cloths the Seventy interpreted transparent Laconian garments, wishing to signify the very fine garments with which the bodies of the Lacedaemonians were covered, who were most ready for war and of a rather austere life; although neither the Hebrew nor any other of the translators has Laconian. Changes of raiment and mantles, which Symmachus translated more expressively ἀναβολαια, are ornaments of women's clothing, by which the shoulders and breasts are covered. Changes of raiment, according to the anagogy, are those of which it is said: They will go from strength to strength (Ps 83 [84]:8); and linen cloths, that, washed in the Lord, we may enjoy delights, according to what is written in the Psalms: You will give them to drink of the torrent of your pleasure (Ps 35 [36]:9). But all these things the daughters of Zion lost, because they walked with outstretched neck and with nods of the eyes made a show of pride, thinking that what they had was of their own power and not of the grace of the Lord.

And the pins, and the mirrors, and the fine linens, and the fillets, and the summer veils. Women have pins, by which the arrangement of the dressed hair is held together, so that it may not flow too loosely and be scattered into straggling locks. They have mirrors too, in which they look at their face, and if they see anything lacking, they add to their adornment. They have fine linens, which are called wraps; and fillets, with which the hair is bound, which they call ταινίας. They have summer veils too, which we can call mantles, with which Rebecca also was covered; and today too the women of Arabia and Mesopotamia are veiled with them. In Hebrew they are called ARDIDIM, in Greek θέριστρα, from the fact that in θέρει, that is, in summer and the heat, they protect the bodies of women. The daughters of Zion, therefore, because of their pride lost the pins by which the rule of all the precepts was held fast. They lost the mirrors which the women staying at the doors of the tabernacle offered in Exodus for making the laver of the Lord (Exod 38); of which the apostle Paul too spoke: But now we see through a mirror in an enigma (1 Cor 13:12). They lost the fine linens and the fillets, with which they covered their shoulders and bound fast the mind that flowed this way and that; and the summer veils, with which they were covered as by a most safe shade in the heats. We say these things lest we seem altogether to shun the tropology of this place. But it is a very great labor to linger on each item and to seek a broad explanation.

125. And changes of apparel. Here he places adornments pertaining to the whole body,

and first, those for clothing the body, and thus he says, changes of apparel, that is, various pairs of garments: have clothed you with change of garments. And he said: put a miter (Zech 3:4–5).

Second, those for covering the body, and thus he says, cloaks: but she quickly took her cloak, and covered herself (Gen 24:65).

Third, those for lying in, and thus he says, fine linen: then comes Peter . . . and went into the sepulcher: and saw the linen cloths lying (John 20:6).

126. And crisping pins. Here he places things which pertain to the care of adornments.

And first, things for arranging them: crisping pins: it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven (Matt 19:24).

Second, things for discerning them, and looking-glasses, by which women discern whether they are well adorned: he made also the laver of brass, with the foot thereof, of the looking-glasses of the women that watched at the door of the tabernacle (Exod 38:8).

Third, things for covering adornments;

and first, things for covering adornments of the shoulders: and lawns, fine-spun veils with which the shoulders are covered, as are made by women in Campania: she made fine linen, and sold it, and delivered a girdle to the Chanaanite (Prov 31:24).

Second, for covering the adornments of the head: headbands, that is, pepla; or better, what are called ligamenta, with which women bind their hair, made like a net; and thus may be taken Exodus 28:37: and you shall tie it with a violet headband, namely, a plate of purest gold (Exod 28:36), where was written the holy name of the Lord.

Third, for covering the adornments of the whole body, he says, fine veils. The Gloss says, the most fine of feminine garments, pervious to sight, suitable for summer, from which it gets its name, for "theria" means "summer". And women were especially accustomed to carry such things over silk garments: she put off the garments of her widowhood, and took a veil (Gen 38:14). About many of these, it is said in Ezekiel 16:10–12: I clothed you with embroidery, and shod you with violet colored shoes: and I girded you about with fine linen, and clothed you with fine garments . . . and put bracelets on your hands, and a chain about your neck, and I put a jewel upon your forehead and earrings in your ears, and a beautiful crown upon your head.

And instead of a sweet odor there will be a stench, and instead of a girdle, a cord. The penitent says that sins stink: My wounds have putrefied and are corrupted because of my folly (Ps 37 [38]:6). The Apostle commanded the loins to be girded with a girdle, saying: Stand, having your loins girded in truth (Eph 6:14). And of the sinner we read: Each one is bound fast with the cords of his own sins (Prov 5:22). Therefore, instead of the good odor of the virtues, the daughters of Zion will have the rottenness of sins; and instead of the girdle of truth they will be bound with the cords of falsehood, such as those had upon their heads who with rags and filth begged their life from the king of Syria.

And instead of a breast-band, haircloth. For breast-band, as Symmachus interpreted it, the Seventy translated a tunic μεσοπορφύραν, that is, striped with purple, which Aquila expressed as girdle of exultation. Theodotion set down the Hebrew word itself, PHTHIGIL (פתיגיל), which is a kind of women's ornament. The band covers the breast, and holds that place in women which the Rational holds in the High Priests. Of this breast-band Jeremiah too spoke in mystical speech: If a bride can forget her adornment, or a virgin her breast-band, I too will forget you, says the Lord (Jer 2:32). The virgin, such as the Apostle desires to present us to Christ (2 Cor 11), so long as she is not corrupted in Egypt and her breasts, which are bound with the breast-band, are not broken, is joined to the bridegroom; and though daily she bears sons of the virtues, she by no means ceases to be a virgin. But if at some time she has spread her feet to every passer-by and followed her lovers, and, according to the prophecy of Hosea, the Lord has hedged in her ways and shut off her paths, she will return to her former husband and will hear: Put off the garments of mourning, and put on the garments of your glory (Hos 2).

127. And instead of a sweet smell there shall be. Here, the adornments of lasciviousness having been taken away, he exchanges them for the care of misery.

And first, as to that which is without, he says: instead of a sweet smell there shall be stench: for smell comes from without: his stench shall ascend, and his rottenness shall go up, because he has done proudly (Joel 2:20).

Second, as to that which is around, he says, instead of a girdle, a cord: he looses the belt of kings, and girds their loins with a cord (Job 12:18).

Third, as to that which is above, he says, instead of curled hair, baldness.

Fourth, as to that which is within: instead of a stomacher, according to the Gloss, with which the breasts are bound together, that is, squeezed together, lest from their size they convey shamefulness.

Your most beautiful men too shall fall by the sword, and your strong ones in battle. For most beautiful men the Seventy interpreted, and your most beautiful son, whom you love, shall fall by the sword. If we understand this of the state of a soul which has sinned after the virtues, let us take her most beautiful son to be good works, which have fallen by the enemy's sword; and the strong too to have perished in battle, because the righteousness of the righteous man will not deliver him in whatever day he has gone astray (Ezek 33:12). But if we follow the history, we shall be taught by these words that the prophet's discourse is not about women whose husbands fell in battle, but about the cities of Judea, which he called daughters of Zion, and whose warriors fell in the conflict. Lastly, the following verse speaks of the same Zion.

128. Your fairest men. Here he takes away the comfort of men from them as to four things.

Women delight in the beauty of men, and as to this, he says: your fairest men also shall fall by the sword: her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire (Lam 4:7).

Second, in their fortitude, and as to this, he says, and your valiant ones, below: they have led away the strong ones thereof into captivity (Isa 23:13).

And her gates shall lament and mourn, and the city itself, desolate, shall sit upon the ground. This we see with our eyes to this day. According to tropology the interpretation is easy: that whoever has given place to the devil and has not kept his heart with all watchfulness, his gates mourn; and, the bridegroom being absent, he is ever in mourning, and, falling from the heights, sits in the dust of the earth.

Third, delight in their dignity, and as to this, he says: her gates, that is, the judges sitting in the gates, shall lament, inwardly, and mourn, outwardly: her gates are destroyed in the ground: he has destroyed, and broken her bars, her king (Lam 2:9).

Fourth, they delight in the joyfulness of men, and as to this, he says: and she shall sit desolate on the ground: he has made me desolate, wasted with sorrow all the day long (Lam 1:13).