The captain over fifty, and the honourable in countenance, and the counsellor, and the architect, and the skillful in eloquent speech.

“Consider whether what follows in the prophet has not received its fulfillment: "The Lord of hosts has taken away from Judah and from Jerusalem, among other things, both the prophet and the wise craftsman"; that is, his Holy Spirit, who builds the church, which is indeed the temple, and household and city of God.… And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation.”

“counsellor One who knows how to intercolate the years and fix the months. skillful craftsman [explained by the Talmud as “wise of the deaf,” meaning that] when he commences [to speak of] words of Torah, all become as deaf [i.e., unable to refute his statement]. one who understands secrets [The Talmud separates this into two, explaining “understanding” as one capable of deducing a decision from an earlier premise. “Secret” is explained as] one fit to be entrusted with secrets of the Torah, given in whispers, such as the story of Creation and the account of the Celestial Chariot, related in Ezekiel 1.”

“"Behold, for the ruler." Here begins the second part, in which he accuses their sin as regards the oppression of their neighbors; and it is divided into two parts. In the first is set down the refutation of those who oppress; in the second, the consolation of the oppressed, chapter 4: "and they shall take hold." And because violent dominion is not only a fault of man, but also a punishment from God judging the sins of the people, as is said in Job 34: "who makes a hypocrite reign because of the sins of the people": therefore the first part is divided into two parts. For in the first, it is foretold insofar as it is a punishment inflicted by God; in the second, it is accused insofar as it is a fault committed by man, at the place, "my people." The first is divided into two. In the first he threatens the subversion of government; in the second he assigns the reason for what has been said, at the place, "for it is ruined." The first into three. In the first, those fit for the office of government are taken away; in the second, the unworthy are set in charge, at the place, "and I will give boys"; in the third, those called are refused, at the place, "a man shall take hold." The first into two. In the first he takes away one fit for the office of governing; in the second, one useful for the aid of the ruler, at the place, "and the counselor." The first into three, according to the three things required for the fitness of prelates. For first he takes away one fit as regards power; in the second as regards sagacity, at the place, "the judge"; in the third as regards authority, at the place, "the old man." Power is required in a leader or king for waging the wars of the people, and for restraining lawless acts: Ecclesiasticus 9: "do not seek to become a judge, unless you have the strength to break through iniquities": and this consists in three things, according to which the first part is divided into three parts; namely, in strength of body, which consists in three things: namely, in vigor of constitution; and as to this he says: therefore I warn that you be still; for, that is, because, behold, it is at hand, he will take away the strong, that is, one well in the health of his constitution. In the robustness of limbs; and thus he says, strong, because strength consists in bones and sinews, as the Philosopher says. Again, in abundance of food; and thus he says, all the strength of bread, in which all food and drink is signified. Ecclesiasticus 29: "the beginning of the life of man is water and bread and clothing." Second, the power spoken of consists in constancy of heart; and thus he says, strong, according as it comes from fortitude, which is a virtue of the soul. Third, it consists in the exercise of the art of war, and thus he says, a man of war. But wisdom is required for exercising judgments; on account of which Solomon asked wisdom from God. 3 Kings 3: "you will give your servant a teachable heart (...) that he may discern between good and evil." And this is had in three ways. Either by human instruction; and as to this he says, judge, as it were one skilled in law: or by divine inspiration; and as to this he says, prophet: or by the revelation of a demon; and as to this he says, soothsayer, because at the altars of demons they divined, and sometimes spoke the truth. Authority is necessary for reverence; and this consists in three things. In the dignity of office; and as to this he says, prince, etc.; and by these he understands all the other princes, as the Gloss says: in the honesty of morals; the old man, in morals. In the maturity of countenance; honorable in countenance. But some are useful to princes for the governing of the people, or for dispatching doubtful matters; and as to this he says, counselor: or for making buildings; the wise man of the architects, from archos, which is chief, and techne, which is art, and especially of the mechanical arts. An architect is called the principal craftsman, who commands the craftsmen to introduce the form, and to prepare the matter, according to the consideration of the end, the knowledge of which he holds in use or in reason. But wisdom, according to the Philosopher, is spoken of in two ways; namely, universal and particular. Defining the particular, he says it is a virtue by which a man is set at the furthest point of any art whatsoever, as of medicine: and a physician is called wise who is most certain in the things belonging to medicine; and likewise a wise craftsman; and so of the others. And it is taken in this way here. Universal wisdom is that which is the furthest point in all arts and sciences; and this is that by which a man is set in the knowledge of the most noble things, namely of separate substances, or spiritual ones. And this, according to the Philosopher, is metaphysics, and according to us, theology. Third, someone is necessary for instructing in divine things: and as to this he says: and prudent in mystical speech, from mystim, which is secret, that is, of divine words which are secret. And concerning all these it is had in 4 Kings, the penultimate chapter, that they were carried away by Nebuchadnezzar into Babylon. He also carried Joachim away into Babylon, and the king's mother, and the king's wives, and the eunuchs, and led the judges of the land into captivity. "And I will give boys." Here is shown the subversion of government as regards the fact that the unworthy are put in charge. And it is divided into two. In the first is set down the prelacy of the unworthy; in the second, the consequent disturbance of the people, at the place, "and the people shall fall"; and they are unworthy as regards a lack of wisdom and of age; and thus he says: I will give boys: and as regards a lack of virtue; and thus he says: and effeminate ones, that is, wanton and feeble. Hosea 13: "I will give you kings in my fury." But a threefold effect of this government in the disturbance of the people is touched upon. First, a universal dissension: whence he says: the people shall fall, from the unity of peace, through which it is a people, man to man, that is, against. Proverbs 11: "where there is no governor, the people shall fall." Zechariah 10: "they were led away like a flock: they shall be afflicted, because they have no shepherd." Second, the dissolution of friendship: each one to his neighbor, that is, against his neighbor. Jeremiah 10: "every brother, supplanting, will be supplanted, and every friend will walk deceitfully." Third, confusion of order: the child shall behave insolently against the old man. Lamentations 4: "they did not blush at the faces of the priests, nor did they have pity on the old." "He shall take hold." Here he shows the subversion of government as regards the fact that those invited refuse (the office), as something ruinous. And it is divided into two parts. In the first is set down the invitation of those choosing; in the second, the refusal of the one elected, at the place, "and he shall answer." Concerning the first, three things are set down: namely, the election itself, the occasion of the election, the imposition of the office. The election is disordered, because it is by one only; whence he says: thence there shall be tumult, for: that is, because they will not choose in common; but a man shall take hold of his brother, one joined by blood, of the household of his father, accepted by familiarity, however lowly he may even be. Micah 3: "who builds Zion in blood, and Jerusalem in iniquity." And this is against the form observed in Numbers 17, in the election of princes made by the command of the Lord, by the authority of the prelate, and the consent of the multitude. But the occasion is base, because it is on account of riches: whence he says: you have a garment: for he hopes for temporal assistance; and this is against the form handed down in Exodus 18: "provide out of all the people able men, and fearing God, in whom there is truth, and who hate avarice; and appoint from among them rulers of thousands and of hundreds," etc., "who may judge the people at all times." But the imposition is dangerous: whence he says: be a prince over us; but this ruin, that is, danger, is under your hand, that is, under your custody and your defense. 3 Kings 20: "keep this man, who if he shall have escaped, your life shall be for his life." "He shall answer." Here is set down the refusal of the one elected: and first is shown a reasonable excuse; second, the refutation of the office is concluded, at the place, "do not." In the excuse he puts forward three things; namely, his inability to repel harmful things: I am not a physician, namely such that I could heal your miseries. Jeremiah 8: "is there no balm in Gilead, or is there no physician there?" To supply a lack: and in my house there is no bread, by which I might supply the lack of your hunger. Lamentations 4: "the little ones asked for bread, and there was none to break it for them." To foster or preserve what is necessary; nor a garment, by which warmth is preserved. Proverbs, the last chapter: "she shall not fear for her household from the colds of snow. For all her household are clothed with double garments." "Do not appoint me prince of the people." Here the refutation of the office is concluded, where a threefold reason is set down, namely, the hindrance of devout contemplation, Judges 9: "can I forsake my fatness, which gods and men make use of?" Of sweet affection: below: "can I forsake my sweetness?" Of spiritual exultation: "can I forsake my wine, which cheers God and men, and be promoted among the other trees?"”

“The captain of fifty,.... A semi-centurion, such an one as in Kg2 1:9. So far should there be from being captains of thousands, and of hundreds, that there should not be one of fifty: and the honourable man; by birth, breeding, and behaviour, through riches and greatness; and one of power and authority among the people, and in their favour and esteem: and the counsellor; one able to give advice in matters of moment and difficulty, and in controversy between man and man; it suggests that nothing should be done with advice and counsel, with wisdom and discretion, but all tumult and sedition, as the history of these times shows: the Jews (b) interpret this of one that knows how to intercalate years, and fix the months: and the cunning artificer: in any kind of metal, old, silver, brass, and iron, and in any sort of wood, and in any kind of manual and mechanical business; which would now be laid aside, shops shuts up, and all trade and business neglected and discouraged, occasioned partly by the siege without, and chiefly by their internal divisions and robberies, and by their zealots and cutthroats, which swarmed among them. The Septuagint render it, "the wise architect", or "masterbuilder"; the same word is used by the apostle in Co1 3:10, and the eloquent orator; who has the tongue of the learned, and can speak a word in season to the distressed; or who is able to plead at the bar the cause of the injured and oppressed, the widow and the fatherless. Aben Ezra interprets it of one that is skilful in enchanting serpents; that charms wisely, as in Psa 58:5 it may be rendered, "one that understands enchantment" (c): with the Septuagint it is a "prudent hearer"; sad is the case of a nation when men of so much usefulness are taken away from them. See Kg2 24:15. (b) T. Bab. Chagiga & Jarchi, ut supra. (fol. 14. 1. Jarchi in loc.) (c) "intelligentem incantationis", Vatablus.”

“captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail. honourable--literally, "of dignified aspect." cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards. eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Psa 58:5). See Isa 8:19, below; and on "prudent," see on Isa 3:2.”