Thomas Aquinas Commentary Isaiah 4:1

"And seven women shall take hold of one man in that day, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach." — Isaiah 4:1 (ASV)

1. 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).

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).

3. 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.

4. 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.