Isaias 3:10
Say to the just man that it is well, for he shall eat the fruit of his doings.
Open Isaias 3:10 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Dicite justo quoniam bene, quoniam fructum adinventionum suarum comedet.
- Septuagint (Swete)
- εἰπόντες Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν· τοίνυν τὰ γενήματα τῶν ἔργων αὐτῶν φάγονται.
- Hebrew (WLC)
- אִמְר֥וּ צַדִּ֖יק כִּי ט֑וֹב כִּֽי פְרִ֥י מַעַלְלֵיהֶ֖ם יֹאכֵֽלוּ
Haydock's commentary
Well. Jeremias (xxxix. 11.) was treated by the enemy with great respect. Septuagint, "having said, let us bind the just man, for he is troublesome, (Haydock) or displeasing (Calmet) to us. Hence they," &c. (Haydock) (Wisdom ii. 12.) Many of the Fathers quote it thus. But our version agrees very well with the original, as Isaias joins consoling predictions with those which are of a distressing nature. (Calmet)
Yet the Septuagint seem to have thrown light on the Hebrew by supplying an omission from the book of Wisdom. (Houbigant)
Thus all must be explained of the wicked, whose malice shall be punished.
He shall. St. Jerome and all versions read, "they shall eat the fruit of their doings, or devices." Fructum adinventionum suarum comedent. (Haydock)
All who hear of this must applaud the just God for acting well in their punishment. According to the Septuagint, Christ and his adversaries are clearly pointed out. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Justin Martyr Dialogue with Trypho, Chapter CXXXIII. The
“Now, although these and all other such unexpected and marvellous works were wrought amongst and seen by you at different times, yet you are convicted by the prophets of having gone to such a length as offering your own children to demons; and besides all this, of having dared to do such things against Christ; and you still dare to do them: for all which may it be granted to you to obtain mercy and salvation from God and His Christ. For God, knowing before that you would do such things, pronounced this curse upon you by the prophet Isaiah: ‘Woe unto their soul! they have devised evil counsel against themselves, saying, Let us bind the righteous man, for he is distasteful to us. Therefore they shall eat the fruit of their own doings. Woe to the wicked! evil, according to the works of his hands, shall befall him. …
St Athanasius Letters of Athanasius with Two Ancient Chronicles of His Life, (For 347.) Coss. Rufinus, Eusebius; Præf. the same Nestorius; Indict. v; Easter-day, Prid. Id. Apr., Pharmuthi xvii; Æra Dioclet. 63; Moon 15
5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift?’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice,’ and I will not condemn the adversaries. But this wearied them, for they were not anxious to understand, ‘for had they known, they would not have crucified the Lord of glory.’ And what their end is, the prophet foretold, crying, ‘Woe unto their soul, for they have devised an evil thought, saying, let us bind the just man, because he is not pleasing to us.’ The end of such abandonment as this can be nothing but error, as the Lord, when reproving them, saith, ‘Ye do err, not knowing the Scriptures.’ Afterwards when, being reproved, they should have come to their senses, they rather grew insolent, saying, ‘We ar …
St Ambrose On the Duties of the Clergy, Chapter VI. On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness
24. Therefore, because what is useful is also just, it is just to serve Christ, Who redeemed us. They too are just who for His Name’s sake have given themselves up to death, they are unjust who have avoided it. Of them it says: What profit is there in my blood? that is: what advance has my justice made? Wherefore they also say: “Let us bind the just, for he is useless to us,” that is: he is unjust, for he complains of us, condemns and rebukes us. This could also be referred to the greed of impious men, which closely resembles treachery; as we read in the case of the traitor Judas, who in his longing for gain and his desire for money put his head into the noose of treachery and fell.