Thomas Aquinas Commentary Isaiah 3:1-7

"For, behold, the Lord, Jehovah of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water; the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the honorable man, and the counsellor, and the expert artificer, and the skilful enchanter. And I will give children to be their princes, and babes shall rule over them. And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the old man, and the base against the honorable. When a man shall take hold of his brother in the house of his father, [saying], Thou hast clothing, be thou our ruler, and let this ruin be under thy hand; in that day shall he lift up [his voice], saying, I will not be a healer; for in my house is neither bread nor clothing: ye shall not make me ruler of the people." — Isaiah 3:1-7 (ASV)

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).