Thomas Aquinas Commentary Isaiah 3

1. For behold the Sovereign. Here begins the second part of the chapter, in which the prophet denounces their sin of oppressing their neighbors. This part is divided into two sections:

   • First is the refutation of the oppressors.
   • Second is the consolation of the oppressed: and in that day seven women shall take hold of one man (Isaiah 4:1).

   Because violent dominion is not only a fault of humanity but also a punishment from God for the sins of the people, as it says in Job 34:30, who makes a hypocrite reign for the sins of the people?, this first part is divided into two sections:

   • First, the overthrow of the government is predicted insofar as it is a punishment inflicted by God.
   • Second, it is denounced insofar as it is a fault committed by man, where it says, O my people (Isaiah 3:12).

   The first of these is divided into two:

   • First, the overthrow of the government is threatened.
   • Second, the reason is assigned, where it says, for Jerusalem is ruined (Isaiah 3:8).

   The first of these is divided into three:

   • First, God removes men suitable for the office of government.
   • Second, unworthy men are placed over them, where it says, and I will give children to be their princes (Isaiah 3:4).
   • Third, those who are called to rule refuse, where it says, a man shall take hold of his brother (Isaiah 3:6).

   The first of these is divided into two:

   • First, he removes the man suitable for the office of government.
   • Second, he removes the man who is useful for helping the ruler, where it says, and the counselor (Isaiah 3:3).

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

   • First, he removes the man who is suitable in terms of power.
   • Second, in terms of wisdom, where it says, the judge (Isaiah 3:2).
   • Third, in terms of authority, where it says, the ancient (Isaiah 3:2).

2. Power is required in a leader or king to direct the people's wars and to restrain insolence: do not seek to be made a judge, unless you have enough strength to root out iniquities .

   This power consists in three things. First, in bodily strength, which itself consists in three things. Regarding vigor of constitution, he says: I warn you to cease, for, that is, because, behold, it is near, he shall take away the valiant—that is, one who is strong in health. Regarding strength of limbs, he says, the strong, because strength consists in bones and sinews, as the Philosopher says.Topics 3.1 (116b20). Regarding an abundance of food, he says, the whole strength of bread, in which all food and drink is represented: the chief thing for a man’s life is water and bread, and clothing .

   Second, power consists in steadfastness of heart, and thus he says, the strong man, insofar as this 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.

3. Wisdom is required to exercise judgment, which is why Solomon asked for wisdom from God: Give therefore to your servant an understanding heart... to discern between good and evil (1 Kings 3:9).

   This wisdom can be obtained in three ways: either by human training, and regarding this he says, the judge, that is, the expert in the law; or by divine inspiration, and regarding this he says, the prophet; or by the revelation of a demon, and regarding this he says, the diviner [ariolus], because they divined on the altars [aris] of demons, and they sometimes spoke the truth.

4. Authority is necessary to command respect, and this also consists in three things:

   In the dignity of office, and regarding this he says, the prince; and by these he understands all other princes, as the Gloss says.

   In moral uprightness: the ancient (or elder) in morals.

   In a dignified appearance: the honorable in countenance.

5. Some leaders are useful for governing the people or for handling uncertain matters, and regarding this he says, and the counsellor; or for constructing buildings: the architect. This word comes from archos, which means “prince,” and techne, which means “art,” especially mechanical art. The architect is the principal artist who directs other artists to implement the design and prepare the material, according to his understanding of the end goal, which he knows through practical use or reason.

6. But wisdom, according to the Philosopher, is twofold: namely, universal and particular.Nicomachean Ethics 6.5 (1141a9).

   In defining particular wisdom, he says that it is the virtue by which a person achieves the highest level in any art. For example, a doctor is called wise who is most skilled in matters of medicine; a builder is similarly called wise, and the same applies to others. It is in this way that wisdom is understood here.

   Universal wisdom is that which is supreme in all arts and sciences, and it is by this wisdom that a person is elevated to the knowledge of the noblest things—that is, of separate or spiritual substances. According to the Philosopher,Cf. Aristotle, Metaphysics 6.1 (1026a16), and St. Thomas, Super Boet. De Trin. q. 5, a. 4. this is metaphysics, and for us, this is theology.

7. Third, someone is necessary for teaching divine things, and regarding this, he says: and the skillful in mystical speech. “Mystical” comes from mystim, which means “secret”—that is, pertaining to divine words that are secret. 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.

8. And I will give children. Here he shows the subversion of the government through unworthy men being placed over them. This is divided into two parts:

   First is the establishment of unworthy men in authority.

   Second is the resulting disturbance among the people, where it says, and the people shall fall one upon another (Isaiah 3:5).

   Now, they are unworthy due to a lack of wisdom and age, and thus he says, I will give children to be their princes; and due to a 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 kingsReges. Vg.: regem. DR: “a king.” in my wrath (Hosea 13:11).

9. The effect of this government—the disturbance of the people—is described in three ways.

   First, widespread dissension. Thus he says: the people shall fall—away from the unity of peace that makes them a people—one toAd. another, that is, one againstContra. another: where there is no governor, the people shall fall (Proverbs 11:14); they were led away as a flock: they shall be afflicted, because they have no shepherd (Zechariah 10:2).

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

   Third, the confusion of social order: 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 (Lamentations 4:16).

10. Shall take hold. Here he shows the subversion of the government by the refusal of those invited to rule, as if the office were a ruinous thing. This is divided into two parts:

    First, the invitation of the electors is presented.

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

    Concerning the first, three things are presented: the election itself, the reason for the election, and the responsibility of the office.

    The election is improper because it is done by only one person. Thus he says there will be a tumult, for, that is, because, they did not elect as a group. Instead, a man shall take hold of his brother—that is, a blood relative—one of the house of his father, meaning a close acquaintance, even if he is of low status: he that builds upAedificat. Vg.: aedificatis. DR: “you that build up.” Zion with blood, and Jerusalem with iniquity (Micah 3:10). This is contrary to the method observed in Numbers 1 in the election of leaders, which was done by the Lord's command, the superior's authority, and the multitude's consent.

    The reason for the election is base, as it is on account of riches; thus he says: you have a garment, for he hopes for temporal assistance. This is contrary to the standard given 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.

    The responsibility is perilous; thus he says: be you our ruler, and let this ruin—that is, this danger—be under your hand, meaning under your care and protection. Keep this man: and if he shall slip away, your life shall be for his life (1 Kings 20:39).

11. He shall answer. Here the refusal of the one elected is presented.

    First, his reasonable excuse is shown.

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

    As an excuse, he brings forward three things: his inability to repel harmful things: I am no healer, meaning, that I might heal your miseries: is there no balm in Galaad? Or is there no physician there? (Jeremiah 8:22); to supply needs: and in my house there is no bread, by which I might supply your hunger: the little ones have asked for bread, and there was none to break it unto them (Lamentations 4:4); and to provide 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 household are clothed with double garments (Proverbs 31:21).

12. Make me not ruler of the people. Here his renunciation of the office is stated, for which a threefold reason is given: the hindrance to devout contemplation: can I leave my fatness, which both gods and men make use of? (Judges 9:9); of sweet affection: can I leave my sweetness? (Judges 9:11); and of spiritual joy: can I forsake my wine, that cheers God and men, and be promoted among the other trees? (Judges 9:13).

1. For Jerusalem is ruined. Here the author explains the reason for this renunciation.

   First, he presents the immediate cause: the punishment of universal ruin. Thus, the prophet says he will refuse, for—that is, because—Jerusalem is ruined (the city itself), and Judah (the province itself) has fallen from its integrity through punishment. As it says elsewhere: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have, brought it to ruin (Isaiah 23:13).

2. Second, he presents the underlying cause: their fault. This is divided into three parts:

   1. He emphasizes the gravity of the fault.
   2. He decrees the punishment for the fault, where it says, woe to their souls (Isaiah 3:9).
   3. He shows the justice of the Punisher, where it says, say to the just man (Isaiah 3:10).

   He emphasizes the gravity of their sin in three ways:

   1. From the type of their sin, because it is blasphemy against God. Therefore, it has fallen because their tongue is against the Lord. As it says elsewhere: upon whom have you jested? Upon whom have you opened your mouth wide, and put out your tongue? (Isaiah 57:4).
   2. From the novelty of their sin; so he says: their devices are against the Lord. Their own devices now have beset them about, they have been done before my face (Hosea 7:2).
   3. From the public nature of their sin, which is why he says: the show of their countenance—because by their expression they reveal their sin to others—has answered them, in punishment regarding their conduct. Concerning their praise of 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 (Jeremiah 3:3).

3. This is explained differently 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 face), has answered them, who ask why they are punished.

   Alternatively, the show of their countenance, meaning the remorse of conscience, has answered them as a punishment. Mystically, this refers to the sin of those who saw Christ and did not wish to know him, because of which their conscience rebukes them, as the Gloss says. And because God’s justice does not allow such grave evils to go 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.

4. So that the punishment is not thought to include everyone, the justice of God in separating the good from the wicked is added. Concerning this, he does two things.

   1. First, he presents the reward for the good, saying, say to the just man that it is well; it will be well for him when the others are condemned, for he shall eat the fruit—that is, his reward—of his devices, as if taking the fruit of his good inventions. For just as the wicked are concerned with finding ways to sin, so the good are concerned with finding 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 Corinthians 7:32); for you shall eat the labors of your hands: blessed are you (Psalms 128:2).
   2. Second, he presents the punishment for the wicked, saying, woe to the wicked unto evil—that is, for the evil that threatens them—the reward of his hands shall be given him. The sinner has been caught in the works of his own hands (Psalms 9:16).

5. As for my people. Here the oppression of the people is denounced, insofar as it is the sin of the one who oppresses them. This is divided into two parts:

   1. The sin of oppression is presented.
   2. The judgment of punishment is introduced, where it says, the Lord stands up to judge (Isaiah 3:13).

   Now, certain people were oppressing them in three ways.

   1. First, princes were oppressing them by plundering them through violence. Regarding 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 (Ezekiel 22:29).
   2. Second, women were oppressing them by drawing them into sensual desire and even to idolatry, as is told about Solomon in 1 Kings 11. Regarding 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 .

   3. Third, prophets were oppressing them by deceiving through the cunning of flattery. Regarding this, he says: O my people. It is as if God is saying: “I was accustomed to speaking to you through the prophets, but because they are deceitful, I will speak to you myself,” to maintain his credibility when one prophet is against another.

      The same deceive you, by promising security, and destroy, by 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 (Micah 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 (Jeremiah 14:13).

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

   1. The judgment against the oppressing princes is presented.
   2. The judgment against the women is presented, where it says, and the Lord said (Isaiah 3:16).

   The false prophets were deceiving the people to plunder 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 (Ezekiel 13:19).

   Concerning the first part, he does three things.

   1. First, the judge is introduced; so he says: the Lord stands up to judge. He shall judgeVg. adds inter. DR: “judge among.” many peoples (Micah 4:3); the judgment sat, and the books were opened (Daniel 7:10).
   2. Second, the case is introduced; so 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 judgeJudicabo. Vg.: judico. DR: “I judge.” between cattle and cattle, between rams and he goats (Ezekiel 34:17).Et inter arietem et hircum. Vg.: arietum et hircorum. DR: “of rams and of he-goats.”
   3. Third, the reason is given. First, the plaintiff’s accusation is introduced, when he says, you have devoured. They have eaten the flesh of my people (Micah 3:3). Second, the judge’s rebuke is presented, when he says: why do you consume my people, by afflicting them, and grind the faces of the poor, by weakening them with hunger? You that oppress the needy, and crush the poor (Amos 4:1). For God himself will be both plaintiff and judge.

7. It should be noted regarding verse 10 above, say to the just man that ... he shall eat the fruit, that the fruit of the just person is threefold:

   1. First, that which he returns, which is the fruit of his actions: you should bring forth fruit; and your fruit should remain (John 15:16); the fruit 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 (Hebrews 13:15); and the fruit of his confession.
   2. Second, that which he receives. This is the fruit of the forgiveness of sin, as it says elsewhere: the iniquity of the house of Jacob shall be forgiven: and this is all the fruit, that the sin thereof should be taken away (Isaiah 27:9); the fruit of participation in grace: but the fruit of the Spirit is, charity, joy (Galatians 5:22); and the fruit of the contemplation of wisdom: the purchasing thereof is better than the merchandise of silver, and her fruit than the chief and purest gold (Proverbs 3:14).
   3. Third, that which he seeks: in the delight of the Lord: his fruit was sweet to my palate (Song of Solomon 2:3); in the company of the heavenly choir: O mountains of Israel, shoot forth your branches, and yield your fruit to my people of Israel (Ezekiel 36:8); and in receiving the divine gift: your plants are a paradise of pomegranates with the fruits of the orchard (Song of Solomon 4:13).

1. And the Lord said. Here the divine judgment against the women is set forth.

First, their fault is laid bare.

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

The first of these is divided into two parts:

In the first, he denounces them for their pride.

In the second, for their lustfulness, where it says, and wanton glances of their eyes.

Concerning the first point, he does two things.

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 (Psalms 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).

2. And wanton glances. Here he denounces their lustfulness in four ways, by which they provoke men to sensual desire.

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

Second, in playfulness: 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 .

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

Fourth, in lustful 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 (Proverbs 7:10).

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

First, regarding the removal of their adornments.

Second, regarding the comfort they receive from men, where it says, your fairest men also shall fall by the sword (Isaiah 3:25).

Concerning the first point, he does two things.

First, he takes away their adornments, which are signs of foolish joy and lustfulness.

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

Concerning the first of these, he does two things:

First, he takes away from them the natural adornment of their hair.

Second, he takes away their artificial adornment, where it says, in that day (Isaiah 3:18).

Therefore, he first says, will make bald, regarding their real hair, as it says later: on all their heads shall be baldness (Isaiah 15:2). And he says, Will discover, regarding false hair, which is like clothing: of the captivity, of the bare head of the enemies (Deuteronomy 32:42).

4. In that day. Here he takes away their artificial adornments:

First, things that pertain to the adornment of their limbs.

Second, things that pertain to the care of adornments, where it says, crisping pins, and looking-glasses (Isaiah 3:22).

Concerning the first point, he does two things:

First, he takes away things that pertain to the adornment of specific parts of the body.

Second, things that pertain to the adornment of the whole body, where it says, and changes of apparel (Isaiah 3:22).

Concerning the first of these, he does two things:

First, he takes away things that pertain to the limbs of the body.

Second, things that pertain especially to the sense organs, where it says, sweet balls (Isaiah 3:20).

Concerning the first of these, he does two things:

First, he takes away things that pertain to the lower parts of the body.

Second, things that pertain especially to the parts of the head, where it says, and headbands (Isaiah 3:23).

5. Therefore, he first speaks regarding 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 feetPedes. Vg.: gressus. DR: “steps.” in shoes, O prince’s daughter (Song of Solomon 7:1).

Second, regarding the neck: chains, certain adornments for 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 (Proverbs 1:9).

Third, regarding the breast, he says, necklaces, any adornments, but especially buckles by which the breast is secured so that a garment does not open: the joints of your thighs are like necklaces,DR: “jewels.” that are made by the hand of a skillful workman (Song of Solomon 7:1).

Fourth, regarding the arms, he says, bracelets [armilla], adornments for 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 (Exodus 32:21–22).

6. And bonnets.Mitra. Here he lists adornments for the head;

First, those for the top of the head: bonnets, adornments for the head like a crown: she put a bonnet upon her head .

Second, regarding the hair, he says, bodkins,Discriminalia. which are certain instruments of silver or gold made like sharpened sticks, by which women part the hair on their foreheads, as is said of Judith in the same passage: she plaitedDiscriminavit. the hair of her head .

7. Third, regarding the neck, he touches on two items.

First are the ornaments of the legs [periscelides], from peri, which means “around,” and colon, which means “member,” as if to say, “adorned around a limb.” Haymo says that it is made from gold, similar to a bracelet, and is placed around the neck.PL 116, 741C. The Gloss says that it is worn above the foot, like a bracelet. Others say that they are certain adornments placed around the borders of garments like golden fringe, some hides, or something of this kind.

This can be consistent with either of these meanings, because in this way they are both around the neck and around the feet. Garments have such adornments both on the hood and on the lower edges, and thus they adorn the neck indirectly: therefore we offer as gifts to the Lord what gold every one of us could find in the booty, in ornaments of the legsDR: “garters.” and bracelets,DR: “tablets.” rings (Numbers 31:50).

8. Second, he lists immediate adornments for the neck, when he says, tablets,Murenulas. namely, certain chains with gold and silver rods like the larvae of a moray eel,Murenae. which are placed around the neck: we will make you tablets of gold, with larvae of silver (Song of Solomon 1:10).DR: “we will make thee chains of gold, inlaid with silver.”

And because the neck is between the head and the body, its adornment pertains to both, and therefore it may be classified with either.

9. And sweet balls.Olfactoria. Here are listed things that pertain to the sense organs:

First, regarding smell: sweet balls, which are certain small boxes in which they placed musk and similar things; or also certain vessels, like an apple made from silver, perforated like a censer, in which fire and something fragrant is placed: we will run after you to the odor of your ointments (Song of Solomon 1:3).

Second, regarding 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 (Hosea 2:13).

Third, regarding touch, which is strongest in the fingers: rings: therefore we offer . . . rings (Numbers 31:50).

Fourth, regarding 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 (Exodus 25:7). He makes no mention of taste, because its instrument is internal and is not adorned.

10. And changes of apparel. Here he lists adornments pertaining to the whole body:

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

Second, those for covering the body, and thus he says, cloaks: but she quickly took her cloak, and coveredCooperuit. Vg.: operuit. herself (Genesis 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).

11. And crisping pins.Acus. Here he lists things that pertain to the care of adornments.

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

Second, things for inspecting them, and looking-glasses, by which women determine whether they are well adorned: he made also the laver of brass, with the foot thereof, of the looking-glassesDR: “mirrors.” of the women that watched at the door of the tabernacle (Exodus 38:8).

Third, things for covering adornments:

First, things for covering the adornments of the shoulders: and lawns,“Lawn” is a fine linen or cotton fabric. which are fine-spun veils with which the shoulders are covered, such as are made by women in Campania: she made fine linen, and sold it, and delivered a girdle to the Chanaanite (Proverbs 31:24).

Second, for covering the adornments of the head: headbands, that is, pepla;According to du Cange, et al., Glossarium mediae et infimae latinitatis, a peplum is “a linen garment worn by nuns under the chin.” or better, what are called ligamenta, with which women bindLigant. their hair, made like a net.

This may be understood from Exodus 28:37: and you shall tie it with a violet headband,DR: “fillet.” namely, a plate of purest gold (Exodus 28:36), where the holy name of the Lord was written.

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.” Women were especially accustomed to wear such things over silk garments: she put off the garments of her widowhood, and took a veilTheristrum. (Genesis 38:14). Concerning 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.

12. And instead of a sweet smell there shall be. Here, having taken away the adornments of lustfulness, he exchanges them for the signs of misery.

First, regarding that which is external, 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, regarding that which is around them, 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, regarding that which is above, he says, instead of curled hair, baldness.

Fourth, regarding that which is within: instead of a stomacher, according to the Gloss, with which the breasts are bound together, that is, squeezed together, so that their size does not convey shamefulness.

13. Your fairest men. Here he takes away the comfort they receive from men in four respects.

Women delight in the beauty of men, and regarding 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 (Lamentations 4:7).

Second, they delight in their fortitude, and regarding this, he says, and your valiant ones, as it says later: they have led away the strong ones thereof into captivity (Isaiah 23:13).

Third, they delight in their dignity, and regarding this, he says: her gates, that is, the judges sitting in the gates, shall lament, inwardly, and mourn, outwardly: her gates are destroyedDestructae. Vg.: defixae. DR: “sunk.” in the ground: he has destroyed, and broken her bars, her king (Lamentations 2:9).

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

Concerning this chapter, we first consider the part that says, the diviner (Isaiah 3:2).

According to this, it seems that it might be lawful to inquire into future events through diviners, for taking away something unlawful is not a punishment, but rather a benefit.

Moreover, the same conclusion 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.

Furthermore, since demons are the clearest mirrors in terms of intellect, as Dionysius says,De div. nom. 4.22. it seems that, at least in matters pertaining to knowledge, it might not be evil to receive it from them. It would then be lawful to turn to divination, especially since no knowledge is evil, and divination can relate knowledge.

14. To this it must be said that divination, by its very name, signifies a usurpation of a divine act. This is especially true in the knowledge of future events that cannot be known by natural means.

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

Other events also have determinate causes, from which they arise in most cases, like a drought in the heat of summer.Literally: “in the summer under the dog [star].” Therefore, divination does not concern these things (for such are the prognoses of doctors concerning health or death, and of sailors concerning a coming storm), unless perhaps they are foretold as if they were an unchangeable truth, for this belongs only to God.

There are also certain future events that do not have determinate causes in nature, especially those that arise from free will. Of these, no one has foreknowledge except God, to whom all things are present because of the stability of His eternity, or someone who learns of them from God.

If such things are predicted by divine inspiration, it is prophecy, not divination. If, however, someone predicts them by their own devising, deceptively, for the sake of some profit, as some old women do, it is called divination. This is a sin because it is a lie, since they assert uncertainties as true; because it is deception; and because it is a usurpation of divinity.

15. Similarly, a prediction is called divination if it comes in any way from the counsel of demons. They are indeed able to predict some future events, either because they themselves are the cause of them, or because they know them through the revelation of good angels.

They can also foreknow events by natural knowledge in those things that have determinate causes in nature, which are hidden from us but known to them because of the sharpness of their intelligence and their long experience.

Nevertheless, it is always a sin to inquire of them, and it is an apostasy from the faith, as Augustine says.Augustine, De doctrina Christiana 2.23.36 (PL 34, 53; CCL 32, 58). This is so for three reasons. First, although they may speak truths, their intention is always to deceive. Second, they cannot have certain knowledge, except for those things they know through revelation. Third, we cannot be partakers in the gifts of God and of the devil at the same time; and of all these, this last reason is the most important.

And although taking away a diviner may be a benefit in itself, it is nevertheless a punishment to those who follow such things, because it is contrary to their will.

16. Next we consider dancing and games: whether they may be practiced without sin, because of what is said in Isaiah 3:16, and they made a noise as they walked with their feet and moved in a set pace. For the prophet denounces it as a sin.

To this it must be said that a game is not evil in itself; otherwise, there would not be a virtue associated with games, which is called eutrapelia. But insofar as a game is ordered to a certain end and is clothed in certain circumstances, it can be an act of either virtue or vice.

Because it is impossible to always be at work in the active or contemplative life, it is proper to sometimes intersperse joys among our cares, so that the soul is not broken by excessive severity and so that a person may afterward be more readily available for works of virtue. If games occur for such a purpose 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 participating not be unsuitable, such as a cleric or religious person; that it be at a time of joyfulness, such as in gratitude for liberation, or at weddings and similar occasions; that it be with decent people and with decent songs; and that the gestures not be too lustful, and so on. If, however, such games occur for the purpose of provoking lust, and under other improper circumstances, it is certain that it will be a vicious act.

17. Next we consider the adornment of women: whether it is lawful for women to adorn themselves. It seems that it is not, based on what is said here and in 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.

To this it must be said that adornment is to be measured according to the manner and status of the person, and according to their intention. If women wear appropriate adornments according to their dignity and status, so that they conduct themselves with moderation in their actions according to the custom of their country, it will be an act of the virtue of modesty. This virtue prescribes one’s manner in walking, standing, dress, and all external motions, and it can be meritorious if it is done with grace.

Similarly, it can be meritorious if a woman adorns herself to decently please her husband (whom she already has or whom she is bound to accept), so that he might be drawn back from other women. If, however, women wear adornments that are more precious than is suitable for them, it will be arrogance. It could even be deformed by the vice of lust if they do it to provoke sensual desire in others.