Chapter 3
Lecture 1
3:1 For behold the sovereign Lord of hosts shall take away from Jerusalem, and from Judah the valiant and the strong, the whole strength of bread, and the whole strength of water.
3:2 The strong man, and the man of war, the judge, and the prophet and the diviner, and the ancient.
3:3 The prince over fifty, and the honorable in countenance, and the counsellor, and the architect, and the skillful in mystical speech.
3:4 And I will give children to be their princes, and the effeminate shall rule over them.
3:5 And the people shall fall one to another, and every man to his neighbor: the child shall make a tumult against the ancient, and the base against the honorable.
3:6 For a man shall take hold of his brother, one of the house of his father, saying: you have a garment, be you our ruler, and let this ruin be under your hand.
3:7 In that day he shall answer, saying: I am no healer, and in my house there is no bread, nor clothing: make me not ruler of the people.
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]).
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 [ ariolus ], because they divined on the altars [ aris ] 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 .
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 .
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).
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).
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).
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).
Lecture 2
3:8 For Jerusalem is ruined, and Judah is fallen: because their tongue, and their devices are against the Lord, to provoke the eyes of his majesty.
3:9 The show of their countenance has answered them: and they have proclaimed abroad their sin as Sodom, and they have not hid it: woe to their souls, for evils have been rendered to them.
3:10 Say to the just man that it is well, for he shall eat the fruit of his devices.
3:11 Woe to the wicked unto evil: for the reward of his hands shall be given him.
3:12 As for my people, their oppressors have stripped them, and women have ruled over them. O my people, they that call you blessed, the same deceive you, and destroy the way of your steps.
3:13 The Lord stands up to judge, and he stands to judge the people.
3:14 The Lord will enter into judgment with the ancients of his people, and its princes: for you have devoured my vineyard, and the spoil of the poor is in your house.
3:15 Why do you consume my people, and grind the faces of the poor, says the Lord the God of hosts.
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).
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.
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).
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]).
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).
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).
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); 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.
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).
Lecture 3
3:16 And the Lord said: because the daughters of Zion are haughty, and have walked with stretched out necks, and wanton glances of their eyes, and made a noise as they walked with their feet and moved in a set pace:
3:17 the Lord will make bald the crown of the head of the daughters of Zion, and the Lord will discover their hair.
3:18 In that day the Lord will take away the ornaments of shoes, and little moons,
3:19 and chains and necklaces, and bracelets, and bonnets,
3:20 and bodkins, and ornaments of the legs, and tablets, and sweet balls, and earrings,
3:21 and rings, and jewels hanging on the forehead,
3:22 and changes of apparel, and cloaks, and fine linen, and crisping pins,
3:23 and looking-glasses, and lawns, and headbands, and fine veils.
3:24 And instead of a sweet smell there shall be stench, and instead of a girdle, a cord, and instead of curled hair, baldness, and instead of a stomacher, haircloth.
3:25 Your fairest men also shall fall by the sword, and your valiant ones in battle.
3:26 And her gates shall lament and mourn, and she shall sit desolate on the ground.
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).
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).
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 [ armilla ], 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 [ periscelides ], 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.
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 [ therista ]. 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 .
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.
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).
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).
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.
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.