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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference Hosea 2:13]).

Third, regarding touch, which is strongest in the fingers: rings: therefore we offer . . . rings ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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. ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference 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 ([Reference Lamentations 1:13]).

Concerning this chapter, we first consider the part that says, the diviner ([Reference 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 [Reference 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.

Commentaries

Albert Barnes

On Isaiah 3:19

Charles Ellicott

On Isaiah 3:19

John Gill

On Isaiah 3:19

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Matthew Henry

On Isaiah 3:16–26

Thomas Aquinas

On Isaiah 3:16–26