Judgment on Jerusalem and Judah 1 For see, the Lord, the LORD of hosts, is removing from Jerusalem and from Judah support and supply — every support of bread and every support of water —
Tertullian · AD 220 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, b…
Jerome · AD 420 (Chapter 3, Verse 1) For behold, the Lord God of hosts will take away from Jerusalem and from Judah the mighty and strong: all the strength of bread and all the strength of water. Thus far, they think it speaks of judgment. What follows speaks of the coming captivity; some interpret it as referring to the Babylonians, others to the Romans.
Thomas Aquinas · AD 1274 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).
2 mighty man and man of war, judge and prophet and diviner and elder,
Jerome · AD 420 (Verse 2.) A strong and warrior man, judge and Prophet, and sorcerer, and elder. For the strong, which is only in Hebrew, both the Seventy translated as giant and strong, wanting the same person to be both giant and strong. About the strong it has been said above.
Thomas Aquinas · AD 1274 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.
3 captain of fifty and the one whose face is lifted, and counselor and skilled craftsman and expert in charms.
Jerome · AD 420 (Verse 3.) The leader is in charge of fifty. Συνεκδοχικῶς means 'comparatively-speaking' or 'in relation to the whole'. Just as centurions are called who are in charge of a hundred soldiers, and chiliarchs who are in charge of a thousand, whom we call tribunes because they preside over a tribe, so in the Israelite army there were quinquagenarii who were in charge of fifty soldi…
Thomas Aquinas · AD 1274 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.
4 And I will make boys their princes, and caprice will rule over them.
Jerome · AD 420 (Verse 4.) And I will give their children as princes. If this is said in the person of the Prophet: Behold, for the Lord God of hosts will take away from Jerusalem and from Judah the strong and the mighty: all the strength of bread, and all the strength of water, and the rest: how does the same prophet now speak: I will give their children as princes, and the effeminate shall r…
Thomas Aquinas · AD 1274 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).
5 And the people will be oppressed, a man by a man and a man by his neighbor; the boy will be insolent to the elder, and the despised to the honored.
Jerome · AD 420 (Verse 5.) And the people will fall, man against man, each one against his neighbor: the young will rise up against the old, and the lowly against the noble.
Thomas Aquinas · AD 1274 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 affli…
6 For a man will seize his brother in his father’s house: “You have a cloak — you be our chief, and let this heap of ruin be under your hand.”
Jerome · AD 420 (Verse 6) For a man shall seize his brother, the kinsman of his father. The garment is yours, be our prince; but this ruin is under your control. Regarding ruin, Symmachus and Theodotio transferred infirmity, 70 food items.
Thomas Aquinas · AD 1274 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).
7 He will lift his voice in that day and say: “I will not be a binder of wounds; and in my house there is no bread and no cloak. Do not set me as chief of a people.”
Jerome · AD 420 (Verse 7) And he shall answer in that day, saying, I am not a physician, and in my house there is no bread nor clothing; do not make me the ruler of the people. For physician, Symmachus and the Septuagint translated principem as Theodotio, ἐπιδεσμεύοντα, who binds wounds and provides for health. He shall answer, in Hebrew it is not found, but it is added from the Septuagint.
Thomas Aquinas · AD 1274 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.
8 For Jerusalem has stumbled and Judah has fallen, because their tongue and their deeds are against the LORD, defying the eyes of his glory.
Jerome · AD 420 (Verses 8, 9.) For Jerusalem has fallen, and Judah has collapsed: because their tongue and their inventions are against the Lord, to provoke the eyes of His majesty. The recognition of their faces testifies against them, and they declare their sin like Sodom, and do not hide it. The Prophet speaks of this, not as many suppose, that he who was the chosen leader spoke.
Thomas Aquinas · AD 1274 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 punishm…
9 The look of their faces has answered against them; and their sin, like Sodom, they have declared — they have not hidden it. Woe to their soul, for they have dealt out evil to themselves.
Justin Martyr · AD 165 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.
Ambrose of Milan · AD 397 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.
Thomas Aquinas · AD 1274 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…
10 Say of the righteous that it is good, for they will eat the fruit of their deeds.
Hegesippus · AD 180 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?…
Jerome · AD 420 (Verses 10, 11.) Woe to their souls, for evil has been repaid to them. Speak to the righteous, for they are well, for they have eaten the fruit of their inventions. Woe to the wicked for evil, for the retribution of his hands will be upon him. According to the Hebrew and other interpreters, this is the meaning: Woe to them because they have received their own wickedness.
Thomas Aquinas · AD 1274 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.
11 Woe to the wicked — it is evil, for what his hands have dealt out will be done to him.
Thomas Aquinas · AD 1274 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]).
12 My people — a child is their oppressor, and women rule over them. My people, those who guide you lead you astray, and the way of your paths they have swallowed up.
Origen of Alexandria · AD 253 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.
Jerome · AD 420 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?
Thomas Aquinas · AD 1274 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.
13 The LORD stands up to bring a case, and stands to judge peoples.
Jerome · AD 420 (Verse 13) My people, who call you blessed, themselves deceive you, and they scatter or disturb the path of your steps. He had called the scribes and Pharisees tax collectors, not teachers; and above them, the mockers, who, because of gifts that blind even the wise, not only did not correct sinners in the people, but praised them for their wealth and gain: calling them blessed,…
Thomas Aquinas · AD 1274 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).
14 The LORD will enter into judgment with the elders of his people and its princes: And you — you have burned up the vineyard; what was seized from the poor is in your houses.
Tyrannius Rufinus · AD 411 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.
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 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).
15 What do you mean, that you crush my people and grind the faces of the poor? — the utterance of the Lord GOD of hosts.
Jerome · AD 420 (Verse 15.) And the Lord said: Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet, the Lord will strike with a scab the heads of the daughters of Zion, and the Lord will lay bare their secret parts.
Thomas Aquinas · AD 1274 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.
A Warning to the Daughters of Zion 16 And the LORD said: Because the daughters of Zion are haughty, and walk with necks outstretched and eyes glancing, walking and tripping as they go, and with their feet they tinkle —
John Chrysostom · AD 407 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.
Jerome · AD 420 (Verse 16) The Lord will make bare the top of the daughters of Zion, and will uncover their hair, and shame will be their adornment. This will also happen to us whose sins are hidden, when that which is written is fulfilled: Nothing hidden that will not be revealed (Luke 8:17).
Thomas Aquinas · AD 1274 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).
17 and the Lord will make scabbed the crown of the head of the daughters of Zion, and the LORD will lay their foreheads bare.
Jerome · AD 420 (Verse 17) On that day the Lord will take away the ornament of the shoes. On which day? The Jews believe it to be the captivity of Babylon. We are more convinced that it is when they were captured by the Romans and lost all their clothing, gems, gold, jewelry, and various furnishings. Or, by the metaphor of women, it is said that all the adornment of cities was destroyed.
Thomas Aquinas · AD 1274 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.
18 In that day the Lord will remove the finery of the anklets and the headbands and the crescents,
Jerome · AD 420 (Verse 18-21.) And necklaces, and torcs, and pendants, and bracelets, and headbands, and diadems, and girdles, and brooches, and perfume vials, and earrings, and rings and gems hanging from the forehead. It describes the necklaces of women, and through these the insignia of cities: or, according to the anagoge, the various ornaments of virtues.
Thomas Aquinas · AD 1274 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).
19 the pendants and the bracelets and the veils,
Thomas Aquinas · AD 1274 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).
20 the headdresses and the ankle chains and the sashes and the perfume boxes and the amulets,
Thomas Aquinas · AD 1274 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).
21 the rings and the nose rings,
Thomas Aquinas · AD 1274 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).
22 the festal robes and the mantles and the cloaks and the purses,
Jerome · AD 420 (Verse 22.) And changes, and cloaks, and coverings. As for 'coverings', the Septuagint translated it as 'clear ethereal garments', signifying the very thin garments with which the bodies of the Spartans, who were very ready for war and had a strict way of life, were covered. Although 'ethereal garments' does not have a Hebrew or any other interpreter.
Thomas Aquinas · AD 1274 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).
23 the mirrors and the linen garments and the turbans and the shawls.
Jerome · AD 420 (Verse 23.) And needles, and mirrors, and linen cloths, and ribbons, and shawls. Women have needles, with which the arrangement of their hair is secured so that it does not flow too freely and become scattered. They also have mirrors, with which they contemplate their appearance and add to their adornment if anything is lacking.
Thomas Aquinas · AD 1274 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).
24 And it will be: instead of spice, rot; and instead of a sash, a rope; and instead of well-set hair, baldness; and instead of a rich robe, a girding of sackcloth — branding instead of beauty.
Jerome · AD 420 (Verse 24.) And it will be for a sweet smell, a stench; and for a belt, a cord. The one repenting of sins speaks of the stench: My scars have putrefied and become corrupted from the face of my foolishness (Psalm 38:6). The Apostle commanded to gird the loins with a belt, saying: Stand with your loins girded in truth (Ephesians 6:14).
Thomas Aquinas · AD 1274 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).
25 Your men will fall by the sword, and your might in the war.
Jerome · AD 420 (Verse 25.) Your most beautiful men will fall by the sword, and your strong men in battle. For the most beautiful men, they are interpreted as seventy, and your most beautiful son, whom you love, will fall by the sword.
Thomas Aquinas · AD 1274 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).
26 And her gates will mourn and lament, and cleaned out she will sit on the ground.
Jerome · AD 420 (Verse 26.) And her gates will mourn and lament, and the city itself, desolate, will sit upon the earth. Which we see with our own eyes until this day.
Thomas Aquinas · AD 1274 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).