Thomas Aquinas Commentary Isaiah 4

And in that day seven women shall take hold of one man. After denouncing the slander of the oppressors in chapters 2 and 3, in this chapter, the prophet offers consolation for the oppressed. This is divided into two parts:

• In the first, he consoles them against the oppression of women.
• In the second, against the oppression of tyrants, where it says, in that day (Isaiah 4:2).

Now, women are typically troublesome to men in three matters:

1. First, in their contempt for men. Regarding this, he says, and in that day seven women shall take hold. The Gloss explains this literally, suggesting that after the captivity, with many men having been killed, more women than men remained, so that seven women would seek one man. As it says later, a man shall be more precious than gold, yea a man than the finest of gold (Isaiah 13:12).
2. Second, they were typically troublesome regarding excessive food and clothing. Concerning this, he says, we will eat our own bread, as if to say it will not be necessary for a man to cover their expenses. As it is written, she is like the merchant’s ship, she brings her bread from afar. She has sought wool and flax, and has wrought by the counsel of her hands (Proverbs 31:13–14).
3. Third, they are troublesome in their arrogant pride. Regarding this, he says, only let your name be called upon us, so that we may be called your wives, and take away our reproach—that is, the reproach of barrenness. As it is written, No one shall be barren among you of either sex, neither of men nor cattle (Deuteronomy 7:14).

From this, however, it seems that it may be lawful to have many wives, because the Lord never offers consolation through something that is unlawful. Moreover, every sin is unnatural, but for one man to have many wives seems natural, because one man can impregnate many women.

The response to this is that, as the Philosopher says,Nicomachean Ethics 8.12 (1162a20). the union of male and female among humans is not only for the sake of procreation, as in animals, but also for the benefit of their shared life. Thus, male and female have different functions by which they help each other. Therefore, the extent to which an arrangement serves these ends determines whether it is considered natural or unnatural.

Anything that cannot in any way align with this stated purpose is entirely unnatural and can never be good. Examples include the vice of sodomy, or when one woman has many husbands. This is because one woman cannot be impregnated by many men, and in terms of civil life, one woman is not ruled by many men, but the reverse.

However, some things, considered in themselves, are neutral in relation to this purpose. These can be regulated at different times and in different ways by a lawgiver according to specific circumstances, becoming a matter of positive law, such as the rules concerning degrees of consanguinity.

There are, however, actions that can pursue the end but which nevertheless hinder it in most cases. Such an action is, in itself, unnatural, but it can be made lawful by the dispensation of a lawgiver who is addressing special cases. This is the case with a man having multiple wives.

For one man can rule many women in civil life, and one man can impregnate many women. Nevertheless, it presents an obstacle to procreation, since a man's seed needs to be prepared, and this cannot happen for those who engage in frequent intercourse; for this reason, such men are often sterile.

Even more, it impedes their shared life, because the perfect friendship that exists between a husband and wife—for whom a man leaves his father and mother (Genesis 2:24)—cannot be had with many wives.

In that day. Here the prophet promises exaltation in the face of the oppression of tyrants.

He promises this in three areas:

1. Prosperity in temporal things.

2. Holiness in spiritual things, in the passage that says, and it shall come to pass, that every one (Isaiah 4:3).

3. Security from enemies, in the passage that says, and the Lord created (Isaiah 4:5).

He promises prosperity in three ways:

1. Regarding the honor of men, when he says, in that day—that is, after the return from captivity—the bud of the Lord (meaning the sons of Judah, of whom it says later, the menViri. Vg.: vir. DR: “man.” of Judah, his pleasant plantGermen. Translated “bud” in 4:2. (Isaiah 5:7)) shall be in magnificence, because of the great things they will do, especially in the time of the Maccabees, and glory, because of the honor they will receive. As it is written, he saw the glory of Simon and his magnificence in gold, and silver, and his great retinue, and he was astonished .

2. Regarding an abundance of produce: and the fruit of the earth shall be high, that is, the products of the soil will be abundant. The ploughman shall overtake the reaper, and the treader of grapes him that sows seed: and the mountains shall drop sweetness (Amos 9:13); our earth shall yield her fruit (Psalms 84:13 [85:12]).

3. Regarding joy in their hearts: and a great joy to them that shall have escaped, that is, those returning from captivity. As it says later, joy and gladness shall be found therein, thanksgiving, and the voice of praise (Isaiah 51:3).

And it shall come to pass, that every one. Here the prophet promises holiness in spiritual things, and regarding this, he does three things.

1. First, he promises to spread the name of holiness among the people, which greatly attracted those who desired glory. Therefore, he says, and it shall come to pass—that which follows in those times—every one that shall be left in Zion, in life, and that shall remain, among those not conquered by death, shall be called holy. As it says later, you shall be called the priests of the Lord: to you it shall be said: you ministers of our God (Isaiah 61:6); and also, that which shall stand therein, shall be a holy seed (Isaiah 6:13).

2. Second, he presents the sign of those made holy: every one that is written in life in Jerusalem. This refers to all whose lineage and parentage were written in the annals, as we read in Ezra 2:59–63 concerning some who wrongfully claimed an office for themselves and whose genealogy was not recorded.

3. Third, he describes the method of sanctification: if the Lord shall wash away, meaning, if before this he washes away, the filth of their vices, and the blood of the prophets that was poured out, out of the midst thereof—not in a corner, which notes the public nature of their sin. This is done by the spirit of judgment, regarding the equity of the punishment, and by the spirit of burning, that is, of tribulation, regarding its harshness. By the spirit, that is, the wind (used metaphorically), by which an area is cleansed: a burning wind is in the ways that are in the desert of the way of the daughter of my people (Jeremiah 4:11), to which one should add, "to fan and to cleanse."

And the Lord created. Here the prophet shows their security from enemies, continuing the metaphor. Because he had compared tribulation to fire, he now compares security to a cloud and a tabernacle, by which one is defended from the burning heat. This section is divided into two parts:

1. He promises divine protection under the likeness of a cloud.

2. He promises it under the likeness of a tabernacle, in the passage that says, and there shall be a tabernacle (Isaiah 4:6).

Concerning the first part (the cloud), he does three things.

1. First, he gives the reason for their protection. And the Lord created—already in His foreknowledge, or because of the certainty of the prophecy, he uses the past tense for the future. He says created because He raised them from the lowliest state into such glory, just as what is created is made from nothing. This is upon every place of mount Zion, that is, Jerusalem, which lies below the stronghold of Zion and the temple, where he is called upon. This is the reason for their protection: but you, O Lord, are among us, and your name is called upon by us (Jeremiah 14:9).

2. Second, the protection itself is described: a cloud. It is described in comparison to the benefit provided when the sons of Israel came out of Egypt, about which it is said in Exodus 13:22: there never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people. Therefore, he describes here a cloud by day, regarding the first, and a smoke, regarding the second, because of the twofold benefit of fire. The first benefit is heat against the cold, and regarding this, he says, smoke, in which the flame is indicated (which is ignited smoke), or because smoke is the effect of heat. The second benefit is brightness against the darkness, and regarding this, he says, and the brightness. As it says later, and the light of Israel shall be as a fire, and the Holy One thereof as a flame (Isaiah 10:17).

3. Third, he states the magnitude of their protection: over all the glory. Because the protection that guards them is God, it will be over all the glory previously described, as if exceeding it: great shall be the glory of this last house more than of the first (Haggai 2:10).

And there shall be a tabernacle. Here he describes the same benefit through the metaphor of a tabernacle. Therefore, he lists the uses of a tabernacle. It protects against the heat with its shade, and regarding this, he says, for a shade in the daytime from the heat. Second, it protects against the assault of a storm by providing security, and regarding this, he says, and for a security . . . from the whirlwind, for a whirlwind arises from a struggle between winds. Third, it protects against falling rain by giving cover, and regarding this, he says, and for a covert . . . from rain.

Persecution is designated according to these three things in their different degrees, as it says later: and a man shall be as when one is hid from the wind, and hides himself from a storm (Isaiah 32:2).

The Gloss, however, addresses a twofold mystery. Some explain the seven women (Isaiah 4:1) as churches, and according to this, this chapter is divided into three parts:

1. The betrothal is presented.

2. The exaltation of the bridegroom is described, where it says, in that day (Isaiah 4:2).

3. The government of the bridegroom is described, where it says, and it shall come to pass (Isaiah 4:3).

Now, the betrothal is through faith: I will espouse you to me in faith (Hosea 2:20). Therefore, he presents three things.

1. First, the communication of faith: seven women (Isaiah 4:1), the seven churches, of which Revelation 1:4 says, John to the seven churches which are in Asia. In these are contained all churches according to the fifth rule of Tyconius.Liber de regulis, rule 5 (PL 18, 49C); cf. Augustine, De doctrina Christiana 3.35 (PL 34, 86; CCL 32, 111). They shall take hold, through faith, of one man, that is, Christ: I will take hold of you, and bring you into my mother’s house, and into the chamber of her that bore me (Song of Solomon 8:2).Cf. Song of Songs 3:4.

2. Second, the manifestation of hope, which comes from receiving the sacrament: we will eat our own bread, the body of Christ given to us: the bread that I will give is my flesh, for the life of the world (John 6:52). This also comes from receiving the gift of virtue: we will wear our own apparel, that is, the virtues: I clothed you with embroidery, and shod you with violet colored shoes: . . . and clothed you with fine garments, and I decked you also with ornaments (Ezekiel 16:10–11).

3. Third, the desire or petition of charity, which comes from attaining the name "Christian": only let your name be called upon us, as we are called Christians from Christ: there is no other name under heaven . . . whereby we must be saved (Acts 4:12). It also comes from the removal of guilt: take away our reproach, which we suffer from the Jews, who say we are without the law: this day have I taken away from you the reproach of Egypt (Joshua 5:9).

A note on the words, we will eat our own bread (Isaiah 4:1). That bread provides several benefits:

• It grants pardon for our faults: give us this day our supersubstantial bread, and forgive us our debts (Matthew 6:11–12).

• It gives us the life of grace: the bread that I will give is my flesh, for the life of the world (John 6:52).

• It strengthens us for battle: bread strengthensConfirmat. Vg.: confirmet. DR: “that bread may strengthen.” man’s heart (Psalms 103:15 [104:15]).

• It strengthens us for the journey: he walked in the strength of that food forty days and forty nights (1 Kings 19:8).

• It gives us a foretaste of glory itself: you gave them bread from heaven, prepared without labor; having in it all that is delicious, and the sweetness of every taste .

According to other interpretations (glosses), it is divided this way:

1. The fullness of grace is noted.

2. The exaltation of grace is described, where it says, in that day (Isaiah 4:2).

3. The good government of subjects is described, where it says, and it shall come to pass (Isaiah 4:3).

Concerning the first, he does three things.

1. First, he presents the abundance of gifts: seven women (Isaiah 4:1), that is, the seven gifts of the Holy Spirit, which are called women because through them one is begotten and nourished in God. They take hold of one man, that is, Christ alone, who alone is without sin: we saw him as it were of the only begotten, full of grace and truth (John 1:14).

2. Second, he presents the sufficiency of the gifts for perfect enjoyment: we will eat our own bread, namely, of heaven, which the Holy Spirit, to whom the gifts belong, enjoys perfectly, just as the Son does: my meat is to do the will of him that sent me (John 4:34). This is also seen in the testimony of the Scriptures: and we will wear our own apparel, that is, the word of God, by whom the gifts are supplied.

3. Third, he presents the perfection of the gifts through Christ regarding the conferring of salvation: let your name, that is, the reality signified by your name, namely, salvation,“Jesus” means “the Lord saves.” be called upon us, that is, upon us who have been filled, for of his fullness we all have received: grace for grace (John 1:16). For before Christ, the gifts did not lead to the kingdom. This also regards the removal of errors: take away our reproach, which we suffer from false virtues that steal our good reputation: the night is passed and the day is at hand. Let us, therefore cast off the works of darkness and put on the armor of light (Romans 13:12); catch us the little foxes that destroy the vines (Song of Solomon 2:15). Or, it is the reproach we suffer in the rejection by people who, in their sin, reject the gifts. For the Holy Spirit of discipline will flee from the deceitful , and to this is added, "he shall not abide when iniquity comes in."

In that day (Isaiah 4:2). Here the exaltation is described.

1. First, regarding the working of miracles: in magnificence. MagnificentMagnificus. DR: “glorious.” in holiness, terrible and praise-worthy, doing wonders (Exodus 15:11).

2. Second, regarding His glorious resurrection: and glory. As it says later, arise, arise, put on your strength, O Zion (Isaiah 52:1).

3. Third, regarding His ascension: and the fruit of the earth, that is, the son of the virgin, shall be high. As it says later, behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high (Isaiah 52:13).

This also relates to the veneration of the whole world, about which Philippians 2:10 says: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth. And a great joy, as it says later: they shall rejoice before you, as they that rejoice in the harvest, as conquerors rejoice after taking a prey (Isaiah 9:3).

And it shall come to pass (Isaiah 4:3). Here the government is described:

1. First, regarding sanctification.

2. Second, regarding the process of sanctification, where it says, if the Lord shall wash away (Isaiah 4:4).

3. Third, he describes the protection of those who are sanctified: and the Lord created (Isaiah 4:5).

Three things are required for a person's holiness.

1. First, separation by faith. Regarding this, he says: that shall be left, cast out from the unbelieving, as distinct, in Zion, which means "a mirror," because faith sees through a glass, darkly (1 Corinthians 13:12). As it says later, in truth, the remnant shall be converted, the remnant, I say, of Jacob, to the mighty God. If your people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted (Isaiah 10:20–22).

2. Second, tranquility for the sake of peace: that shall remain, as if resting, in Jerusalem, which means "vision of peace." As it says later, Jerusalem, the city of the Holy One (Isaiah 52:1).

3. Third, predestination for glory: every one that is written. Rejoice in this, that your names are written in heaven (Luke 10:20). I will not blot out his name out of the book of life (Revelation 3:5).

If the Lord shall wash away (Isaiah 4:4). Here the process of sanctification is described.

First, it is through the washing of baptism: the filth of actual sins, and the blood of original sin; or the filth of venial sins, and the blood of mortal sins: I washed you with water, and cleansed away your blood from you (Ezekiel 16:9).

Second, it is through the discernment of penance: the spirit of judgment. But if we would judge ourselves, we should not be judged [by the Lord] (1 Corinthians 11:31). But it is also through His loving passion: the spirit of burning, that is, of His love, of which there is no greater: greater love than this no man has, that a man lay down his life for his friends (John 15:13); for this is my blood of the new testament, which shall be shed for many unto remission of sins (Matthew 26:28).

And the Lord created (Isaiah 4:5). Here the protection of the sanctified is described. He describes the universality of the protection regarding those who are protected, hence, upon every; the diversity regarding the things that protect them, a cloud; and the authority over the things that afflict them, hence, by day. But there are three things in those who are protected: the height of contemplation in the heart, mount Zion (they that trust in the Lord shall be as mount Zion: he shall not be moved for ever that dwells in Jerusalem (Psalms 124:1–2 [125:1–2])); the praises of confession on the lips, he is called upon (whosoever shall call upon the name of the Lord shall be saved (Romans 10:13)); and integrity of conduct in one's work, glory (our glory is this: the testimony of our conscience (2 Corinthians 1:12)).

Furthermore, He protects through four things:

• Through His overshadowing Spirit: a cloud. The power of the Most High shall overshadow you (Luke 1:35).

• Through humbling compunction: a smoke. I will show wonders in heaven; and in earth, blood, and fire, and vapor of smoke (Joel 2:30).

• Through illuminating truth: brightness. A light to the revelation of the Gentiles and the glory of your people Israel (Luke 2:32).

• Through the living Church: a tabernacle. Behold the tabernacle of God with men: and he will dwell with them (Revelation 21:3).

There are three opposing forces: prosperity that leads to pride, represented by day; adversity that breaks one's constancy, represented by night (the sun shall not burn you by day: nor the moon by night (Psalms 120:6 [121]:6)); and persecution that afflicts. This persecution is represented by heat, through affliction (and the fourth angel poured out his vial upon the sun (Revelation 16:8), and following this, and it was given unto him to afflict men with heat and fire); by the whirlwind, through assault (as it says later, as whirlwinds come from the south, it comes from the desert from a terrible land (Isaiah 21:1)); and by rain, because of its great number (the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell (Matthew 7:27)).