Lamentations 1

1–2

Bringing someone to his senses is censure, which makes one think. And he does not abstain from this form of instruction either, but says by Jeremiah, “How long shall I cry, and you not hear? So your ears are uncircumcised.” O blessed forbearance! And again, by the same: “All the heathen are uncircumcised, but this people is uncircumcised in heart,” “for the people are disobedient children,” he says, “in whom faith does not exist.” … Bewailing one’s fate is latent censure and artfully helps to bring salvation, albeit under stealth. He made use of this by Jeremiah: “How did the city sit solitary that was full of people! She that ruled over territories became as a widow; she came under tribute; weeping, she wept in the night.” … In the end, the system God pursues to inspire fear is the source of salvation. And it is the prerogative of goodness to save: “The mercy of the Lord is on all flesh, while he reproves, corrects and teaches as a shepherd does his flock. He pities those who receive his instruction and those who eagerly seek union with him.” … “For according to the greatness of his mercy, so is his rebuke.” For it is indeed noble not to sin, but it is good also for the sinner to repent, just as it is best to be always in good health but well to recover from disease. So he commands by Solomon, “Strike your son with the rod, that you may deliver his soul from death.” And again, “Do not abstain from chastising your son but correct him with the rod, for he will not die.” For reproof and rebuke, as also the original term implies, are the stripes of the soul, chastising sins, preventing death and leading to self-control for those who are out of control.… And so we, too, who in our lives are sick with shameful lusts and reprehensible excesses and other inflammatory effects of the passions, need the Savior. And he administers not only mild but also stringent medicines. The bitter roots of fear then arrest the eating sores of our sins. This is why fear is also salutary, if bitter. Sick, we truly stand in need of the Savior; having wandered, of one to guide us; blind, of one to lead us to the light; thirsty, “of the fountain of life, of which whoever partakes shall no longer thirst”; dead, we need life; sheep, we need a shepherd; we who are children need a tutor, while universal humanity stands in need of Jesus; so that we may not continue intractable and sinners to the end and thus fall into condemnation but may be separated from the chaff and stored up in the paternal garner.

The Instructor Book 1

1–2

As for Isaiah, Jeremiah, Ezekiel and Daniel, who can fully understand or adequately explain them? The first of them seems to compose not a prophecy but a gospel. The second speaks of a rod of an almond tree and of a seething pot with its face toward the north, and of a leopard that has changed its spots. He also goes four times through the alphabet in different meters.

Letter 53.8

ALEPH: ‘doctrine’, that man may know both himself and God. This, the Jewish people did not have and were thus subject to the enemies.

How does the city sit solitary: He proclaims that the overthrow of the poor city and the fall of the crooked people not only took place under the Chaldeans, but were to be fulfilled to even greater extent under Titus and Vespasian. In fact, before the final captivity, she is not rightly said to be sitting alone, if not perhaps due to some exaggeration of pain. They are said to have been left by the Chaldeans as poor cultivators of the land, over whom Godolias is put in charge, and the city is not entirely destroyed, but is, after the death of Christ, dispersed to become desolated, so that neither stone upon stone, nor the people, shall be left in her. For against them, returned from captivity, grew the rod of anger, since they were not turned towards the Lord through the prophets’ admonitions and reproofs, but had always been ungrateful to the mercies of God. Hence Moses: For I know thy obstinacy, and thy most stiff neck, you have always been rebellious against the Lord, and Stephanus said: You stiff-necked &c. Therefore, although often torn by the lashes of the scourge, overpowered by the enemies, afflicted by every evil, they believed not, but provoked the most high God. So, with ten tribes already captured in Assyria, the two that had remained, following David home and worshiping God according to their kind, eventually, with malevolence increasing, were for the first time captured in Chaldea, wherefore the city is here lamented: How doth the city sit solitary.

Gilbert. Albeit I say nothing, the careful reader will not pass in silence over the splendor of the rhetorical colors, the weight of the sentences and the adornment of speech. For nothing, he will also find the multitude of heads of rhetoric, the choice dialectic and the plainness of the arguments. Moreover, he will teach, without instruction, the abjectness of the rhetorical complaint (conquestio), and occasionally the severity of disdain (indignatio), or the combination of both. To satisfy the unskilled, however, I shall not unwillingly explain the rhetorical complaint and disdain by their proper definitions.

‘Complaint’, as Tully says, ‘is speech seeking to arouse the pity of the audience’. Its first head is that by which we show what prosperity we once enjoyed and what misery we are in now, as it is here: How doth the city sit solitary &c.

‘Disdain is speech by which either hatred is aroused against some person or offense at some event’; the first head of which is from authority, when it is related of how much concern this event has been to the immortal gods &c. As it is said here: Her Nazarites were whiter than snow &c.

In the first alphabet I therefore show the more careful, penetrating reader the right way by denoting a few heads of complaint and disdain &c.

Historical interpretation. HOW DOTH THE CITY SIT SOLITARY: that is to say Jerusalem, deprived of its people, full of disgrace, humiliated among her enemies, once populous and glorious among her enemies; THE MISTRESS OF THE GENTILES IS BECOME AS A WIDOW, deserted by her kings, forsaken by her priests, the temple profaned and the glory of the vessels repudiated, deprived of God’s assistance; THE MISTRESS OF THE GENTILES, whom she before had overthrown or forced under the yoke.

Allegorical interpretation. The Church is to be lamented with more tears than her sins require, being made a WIDOW due to the absence of her spouse. HOW DOTH THE CITY SIT SOLITARY, forsaken by the assistance of God and the angels! If the bridegroom were together with the bride, the bride need not be mourned for, since the children of the bridegroom cannot mourn, as long as the bridegroom is with them, but they rejoice with joy because of the bridegroom’s voice, but when they noticed that their mother, that is to say the Church, had been widowed from the bridegroom, it was fit that not only the sons cry, but also all their friends. Hence Jeremiah deplored more than everyone and on behalf of everyone not the ruin of boulders but of men.

HOW DOTH THE CITY SIT SOLITARY: this shows the disposition of the crying, hence, for the mourner’s emotion to be expressed, also Job is said to have sat on a dunghill, who himself is interpreted ‘mourning’. Of this captivity it is said: Upon the rivers of Babylon, there we sat and cried. Namely we, who did not want to stand in the throne of the kingdom and in the supreme height of heaven; by rights we wail when we sit on the rivers of temptation, whence Isaiah: Come down, sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne for the daughter of the Chaldeans. Thus, for our Jerusalem, when she has landed in the shame of her sins, there is no throne of dignity, but she is defiled with mortal offenses, whence Jeremiah laments, not only because of her being contaminated with worldly undertakings, but because she sits SOLITARY, and solitary because she is AS A WIDOW, and a widow because she is deserted by her spouse for the sake of the ugliness of her nefarious actions. AS A WIDOW, not really a widow, namely, for if she at times is despised by the bridegroom, nevertheless the rights of matrimony are retained, so that, if she should wish to return by means of penitence, she would recover her spouse, when she has made satisfaction, and the raiment of immortality, clad anew in which she will yield to the tribute of no one. Hence St Paul: Owe no man any thing, but to love one another.

Moral interpretation. The soul SITS SOLITARY AS A WIDOW, divested of the goods of virtue, since she has submitted herself to the lordship of the Chaldeans and defied the spouse of her youth. The Chaldeans are interpreted ‘they who take captive’; they are demons, who recall the soul from the seat of the heavenly fatherland and capture it in their power. Hence: Get thee into darkness, O daughter of the Chaldeans. Since, namely, you, daughter of God, refused to stay in the light of virtue, go, change your name and enter into the shadows of blindness! Hence Jeremiah exclaims with sighs: HOW DOTH THE CITY SIT SOLITARY, that is to say the soul, once full of virtues and approbations of the saints as A CITY FULL OF PEOPLE, now desolate, she who previously, among the throngs of friends, was mighty by divine aid, now sits wretched among enemies. For her there is no fellowship with the saints, no communion with the sacraments, no partaking with her spouse, but she is brought back to pay tribute to vices. Hence: My father left me subject to many creditors, whom, even if I should labor every day, I would not satisfy. Many are the tributes to offense, to which the soul is subject, until it, through penitence, returns to liberty. Hence: Lament like a virgin girded with sackcloth for the husband of her youth. Thus follows the voice of the one lamenting: WEEPING SHE HAS WEPT IN THE NIGHT.

St. Paschasius. There are Canticles of Canticles; there are also Lamentations of Lamentations. The book of Solomon is called the ‘Canticles of Canticles’, Jeremiah’s Threni the ‘Lamentations of Lamentations’. For as the Canticles excel, in which the bridegroom or the bride enjoys sweet embraces, so do the Lamentations, in which the bridegroom’s absence from the bride is deplored by many ways of weeping, whence it is said: How doth the city sit solitary &c. In those Canticles, several persons are introduced to wedding bliss; in these Lamentations, many are deplored who have been taken away. Canticles are proper in the heavenly fatherland, lamentations in this life’s misery. Therefore, David says: A hymn becomes You in Zion, O God, and elsewhere: Blessed is the man whose help is from thee; in his heart he hath disposed to ascend by steps, in the vale of tears, in the place which he hath set.

St. Paschasius. He laments by means of a fourfold alphabet, as both we and the world consist of four elements - fire, air, water, earth - in order that we who are made of four elements, should grieve by way of four alphabets. That the prophet laments not only the present, but also the future and the past, the Book of Proverbs reveals, where you read that the entire Judea and Jerusalem mourned Joshua, and Jeremiah in particular.

Beneath the four cardinal directions he laments by means of a fourfold alphabet the trespasses of the present world, inviting everyone to wailing. For this number is material, since both man and the world are composed of four elements. Four are the seasons, four the climates; our age likewise consists of four parts: both of the day, the week, the month and the year. Therefore this number, somehow material and square and solid, matches everything with itself, not only worldly things, but also celestial, so that they will stand firm. Four are the evangelists, four the excellent virtues, whence the others originate, by which, as by the four rivers of paradise, all the germs of virtue are watered. Since, therefore, we, who do wrong within and without, consist of four elements, it is just that we together with the prophet lament in a fourfold number, and by means of a material number renew ourselves inside and outside, that the single wailing of the letters should be opposed to the single degradations of morals and bodies, that we, who are held captive upon the rivers of Babylon, absolved by penitence and grace, shall enjoy true liberty in our own Zion.

St. Paschasius. It is an accepted fact that there are many kinds of wailing, many diversities of tears. We bemoan our own detriment differently from another’s. In one way we lament owing to our yearning for the heavenly fatherland, in another way because of the immensity of our offenses and in dread of hell. We lament differently on account of the distress of heart than we do of love for pious recollection. Divine Scripture explains these diversities of weeping in different places, when it describes the various passions and lamentations of individuals. Hence David: My tears have been my bread day and night &c, and elsewhere: I have labored in my groanings, every night I will wash my bed: I will water my couch with my tears. And Jeremiah: My eye is troubled through indignation &c. The faithful are moved by these passions, who have recalled to their minds that whole volume of Ezekiel, in which there had been written lamentations and songs and woe.

St. Paschasius. In Lamentations, we have decided to expound the ruin of the earthly city as well as the forfeit of the Church and the hazard of souls and, owing to the suitability of the passages, direct the meanings according to three times.

The Threni, as St Jerome says, were in Hebrew composed by means of the rules of metre. Hence, in Latin, the single Hebrew letters, with which, in Hebrew, every verse takes its beginning, are put before every separate sentence, and not so many letters lack mystical sense, since not one tittle, nor one jot of the law shall pass away. Thus, the understanding of every single letter should be adapted to every single sentence.

Aleph is interpreted as ‘doctrine’. The true doctrine is, however, that by which God is known and the state or weakness of each and everyone is not ignored. Hence Isaiah: Glorify ye the Lord in instruction. Then Jeremiah, in a spirit of grief, says: How doth the city sit solitary &c. He does not lament the walls of the city but, figuratively, his people taken into captivity. Hence Isaiah: And the daughter Zion shall be left as a covert in a vineyard, and as a lodge in a garden of cucumbers, and as a city that is laid waste. This is a forceful prophet’s outcry, full of wailing, full of pain, full of astonishment and dismay.

Gilbert. It is manifest that the Lamentations of Jeremiah are in a special way punctuated by the clause of speech, or colored by means of asyndeton. For the case is said to be briefly completed without a presentation of the whole sentence, which is succeeded by another clause of the speech, as this is: Weeping she has wept in the night &c. Occasionally, by way of asyndeton, connecting particles are removed, separate parts are brought forth in this fashion: How doth the city sit solitary &c, and in a rhetorical manner the speech sometimes consists of two clauses, sometimes of three or more.

St. Paschasius. A lamentation is a compunction, infused by the gift of the Holy Ghost in the hearts of men, either due to moaning over the present life or yearning for the everlasting. We read David’s laments over Saul and Jonathan and over Absalon. Ezekiel wept with much weeping, Peter cried bitterly. But these are justly called the ‘Lamentations of Lamentations’ and so extend genus to species, as sometimes species is extended to genus. So the ruin of the earthly Jerusalem and of the people are deplored, that the detriments of the present Church may be bewailed. So the new people’s community with the old, who, dashing from the faith, are being captured, is lamented, as is the ruin of each and everyone’s soul, which used to be the temple of the Holy Spirit. So Lamentations allude to the present captivity, under which this prophecy takes place, that the captivity under Titus and Vespasian may not be entirely forgotten. Finally the prophet, considering all the adversities and ruins of present life both wails and moans individual things, so that the individuals may learn to deplore their own, while he pities common and foreign offenses.

As this opening verse states: "She that was great among the nations," that is, once subject to her. As Ezekiel 5:5 declares: "This is Jerusalem; I have set her in the center of the nations."

Then is displayed that the people's glory was once distinguished by their tributes. For: "she that was a princess among the cities has become a vassal" Because, once tributes were made to her. As 2 Samuel 8:2 declares: "and he (David) defeated Moab." And the Moabites became servants to David and brought tribute.

And, King Solomon had divided his kingdom within such glories, as setting forth distinctive projects to single cities. As recorded in I Kings 4:21: "Solomon ruled over all the kingdom from the Euphrates to the land of the Philistines and to the border of Egypt; they brought tribute and served Solomon all the days of his life." Also Proverbs 12:21 states: "The hand of the diligent will rule, while the slothful will be put to forced labor."

Now to this Verse 1 is applied the first letter of the Hebrew, "Aleph", since doctrine is indicated. This Verse 1 points out to the Hebrew people the exact doctrine from God that lacks their observance, within their own knowledge, as people within captivity. This fact the prophet Isaiah 5:13 underscores: "Therefore my people go into exile for want of knowledge; their honored men are dying of hunger, and their multitude is parched with thirst."

It must be also known that a fourth place of conquest is applicable in many colors, and in parched places: within this first lamentation.

Now, allegorically, "the city", in Verse 1 is the present church. The phrase: "that was full of people!" is indicative of the various tributes. And: "she was great among the nations" denotes obedience to the faith. Finally: "she what was a princess among the cities has become a vassal". This can refer to diversity within the Church, as discerned by a life-style prevailing.

Then again "How lonely sits the city that was full of people." This can indicate a loss of protection and aid from angels. And, "How like a widow has she become". Namely, as she is taken away from her present spouse. Finally: "has become a vassal". That is, exposed to tyrants.

Morally, the phrase: "sits the city", connotes the human soul. And, the phrase, "that was full of people", indicates people of good affection.

Then, the saying, "great among the nations". Namely, regards corruptions. Also: "princess among the cities". That is, as to the human senses.

Then again: "How lonely": away from suffrages of goods. And, "like a widow". As to embraces of a husband. Finally: "has become a vassal": to corruptions.

Commentary on Lamentations

WEEPING SHE HAS WEPT: the fourth topic of complaint, in which shameful, mean and ignoble acts are recounted before the suffering, which is very often the case here.

ALL HER FRIENDS HAVE DESPISED HER: similarly the Church is sometimes afflicted for her sins and spurned by interior as well as exterior enemies.

ALL HER FRIENDS &c: the thirteenth topic of complaint, by which we complain with indignation, when we are badly treated by those by whom it would be least becoming.

Historical interpretation. WEEPING SHE HAS WEPT IN THE NIGHT: what it is she bewails, the letter BETH makes clear through its interpretation, ‘house’, that house, namely, that entered into Egypt with Jacob and went out by the mercy of the Lord, according to this: When Israel went out of Egypt, the house of Jacob. But on the other hand, because of her sins, she is taken captive in Babylon, and therefore WEEPING she weeps IN THE NIGHT, because in the day, rest is not given to them, that they at least may be consoled by their own tears and, at a late hour, cleanse their eyes, which they previously used to raise to idols and, which is worse, THERE IS NONE TO COMFORT HER of all her friends previously flattering her.

HER TEARS ARE ON HER CHEEKS, so that they may be more confused among the enemies and be content with their own disgrace. By means of idolatry, however, the people, brought into captivity, was harshly shattered by its enemies, but even harsher by Titus and Vespasian; the people, who for long have been upheld by God’s patience, but, being impenitent, have treasured up anger towards themselves in the day of wrath.

Allegorical interpretation. WEEPING SHE HAS WEPT IN THE NIGHT: the Church of Christ weeps IN THE NIGHT, that is to say among the adversities of this life, since she, although predestined to glory, nevertheless abides in the obscurity of ignorance and the hazards of blindness. She weeps what she endures without; within she weeps the hardships of her infirmity; but she weeps WEEPING, because she is previously punctured on the inside and thus baptized on the outside with her own tears, which are produced from the spring of her heart, and of whose abundance the prophet makes allusion when he says: WEEPING SHE HAS WEPT. In this fashion the outward man needing to be reshaped is cleansed no less than the inward, whence it follows:

HER TEARS ARE ON HER CHEEKS: those who know to mourn and not conceal their own faults nor those of others, of whom it is spoken in the Canticles: Thy cheeks are as a piece of a pomegranate, besides that which lies hid within. Indeed, in these the beauty of the Church is shown and through their proclamation we are drawn to the body of the Church. Just as those who labor more than others in the body of Christ, they mourn more and lament those whom they see abide in the night of wrongs and in the blindness of error. The Church weeps IN THE NIGHT and does not ignore the shadows of her sins. She carries her tears ON HER CHEEKS, with which she every day renews her beauty. To be sure, Mary is of benefit to Martha being troubled, when she weeps WEEPING at the Lord’s feet. The bride weeps far away from her spouse’s embrace, and she weeps in the valley, that is to say IN THE NIGHT of this ignorance. WEEPING SHE HAS WEPT, namely of desire for the heavenly fatherland and for her own sins and the sins of others in this world. She weeps for those who are dead to the world, she weeps for virgins, for widows, she weeps for all who confess themselves pilgrims and visitors to this earth.

THERE IS NONE TO COMFORT HER AMONG ALL THEM THAT WERE DEAR TO HER: that is to say the saints or the angels, unless she receives the comfort of her spouse. Hence ALL HER FRIENDS HAVE DESPISED HER, since God scorns her, AND HAVE BECOME HER ENEMIES, to whom God is an enemy, with whose justice they cannot be at variance.

Moral interpretation. WEEPING SHE HAS WEPT IN THE NIGHT: that is to say the soul, in the blindness of sin, of which it is said: Let that night be solitary, and not worthy of praise. But she does not weep on her own decision, but due to the Lord’s compassion, whence the prophet, wailing in the person of the Lord, says: How doth the city sit solitary &c. For lest the Lord, moved by pity, had seen her sit solitary, she had hardly lamented herself. The Lord looked on Peter, and he wept bitterly.

HER TEARS ARE ON HER CHEEKS: the cheek is the conscience of the soul. The face is formed by the cheeks; the character of everyone is shown in the conscience. The conscience, however, that is aware of its sins, should always let itself be watered from the spring of tears, whence David: My sin is always before me. Alternatively THERE IS NONE TO COMFORT HER, the true Paraclete being dismissed, that is the Holy Ghost, especially as ALL HER FRIENDS, i. e. the desires for perverted pleasure, BECOME HER ENEMIES, when, according to the Apostle, on Judgement Day thoughts will rise, accusing or defending the poor conscience, and demons, most wicked persuaders, who now flatter by deceiving.

Verse 2 laments the violation of friendship. So, first is indicated the need for friends. As expressed: "She weeps bitterly": as if continuously: Jerusalem. And, "in the night": privately, due to fear of enemies, or as one in adversity. Also: "tears on her cheeks": since there are none who would wipe them away. As Psalm 6:6 states: "every night I flood my bed with tears"

Secondly, as to lack of aid: "among all her lovers she has none to comfort her". That is, offering any aid against her enemies.

For: "all her friends have dwelt treacherously with her". Namely, the Egyptians and all joining with them. As Ecclesiastes 4:1 claims: "Again I saw all the oppressions that are practiced under the sun. And behold, the tears of the oppressed and they had no one to comfort them."

Thirdly, all affection is changeable. As said: "all her friends have dwelt treacherously with her, they have become her enemies."

To this second Verse is applied the Hebrew alphabet letter "Beth". This letter can symbolize a "House". For the house of Jacob now weeps, as a third situation for lamenting is pointed out.

Allegorically, the Church weeps over her enemies.

As Verse 2 expresses: "tears on her cheek": on Church prelates. And: "among her lovers": as the holy angels. Also: "she has none to comfort her" as one person consoling with divine justice.

Morally, the human soul laments. As said: "she weeps bitterly in the night." That is, for sins.

Then: "tears on her cheek", the conscience by which action of one speaks.

And: "among all her lovers": in her private affections. Also: "she has none to comfort her" with any pleasures of perverted affection.

Commentary on Lamentations

JUDAH HAS REMOVED: the tenth topic of complaint, by which helplessness, weakness and loneliness are revealed.

Historical interpretation. JUDAH HAS MIGRATED &c: that is to say, due to their manifold sins they have been led into captivity not only to Babylon but thence, on account of the sufferings of serfdom, as runaway slaves they have migrated to other peoples, but not even there have they found rest. From which follows: ALL HER PERSECUTORS HAVE TAKEN HER &c, namely those who pursued the fugitives and previously more cruelly had shattered the distressed. In fact, those who had fled the light yoke of the Lord, are justly being overwhelmed by heavy sufferings, and those who despised the liberty promised in Christ, deservedly labored in the sufferings of serfdom. JUDAH HAS MIGRATED from one kind of enemy to another, fleeing the unmercifulness of her lords. As Cain the fratricide wandering about and banished, so the Jews dwell amongst the gentiles finding no rest, carrying about the disgrace of their confusion, because they did not fear to kill Christ, their brother.

Allegorical interpretation. JUDAH HAS MIGRATED &c: liberty lost, the Church of Christ often migrates into the serfdom of the gentiles and the suffering of vices, and finds no rest, but fleeing from place to place and seized by her persecutors, she suffers worse anguish. Often, however, our Jerusalem is in this way historically captured and suffers and roams captive among enemies, just as the earthly Jerusalem fore-showed historically.

Moral interpretation. JUDAH HAS MIGRATED &c: namely the soul, who ought to praise God and, accusing herself, unfold her sins, afflicted by the slavery of her sins, she wanders from vices to vice, and SHE HAS FOUND NO REST. Hence the apostle: I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members. There is no way to escape, unless the one he himself shows through the grace of God, by Jesus Christ. But the miserable soul, exhausted at last in the manner of pregnant women, is caught by her persecutors IN THE MIDST OF STRAITS, whence: Woe to them that are with child and that give suck in those days.

Here in Verse 3 the misery throughout the captivity's periods is exposed, as to its magnitude. Such is twofold: first, the servitude itself is lamented regarding suppression of human kind, second as to its possessions. As expressed further on in Verse 7: "When her people fell into the hand of the foe, and there was none to help her, the foe gloated over her, mocking at her downfall."

The first part, (servitude itself) is divided twofold. First, misery from oppression is loudly bewailed. Secondly, the reason for this misery is shown. As Verse 8 declares: "Jerusalem sinned grievously, therefore she became filthy; all who honored her despise her, for they have seen her nakedness; yea, she herself groans, and turns her face away."

As to misery from oppression there are two more notions: First this misery is bewailed as to a present affliction sustained, second, as to an affliction recalled. As Verse 7 states: "Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old."

Regarding present affliction there sustained, three further ideas are also presented. First, is the misery itself as to persons fleeing, second as to those remaining. As expressed in Verse 4: "The roads to Zion mourn, for none come to the appointed feasts; all her gates are desolate, her priests groan; her maidens have been dragged away, and she herself suffers bitterly."

Thirdly are those captives, as pointed out in Verse 5: "Her foes have become the head, her enemies prosper, because, the Lord has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe."

Regarding the misery of those fleeing three notes are made. First, as to the flight itself, as Verse 3 says: "Judah has gone into exile because of affliction and hard servitude." That is, regarding persons fleeing from the land of Judah to the lands of their neighbors.

And: "because of affliction" (on the people) "and hard servitude": through taxes, or tributes. For these persons did suffer on the lands of the Chaldaeans. The prophet Isaiah 16:3 states: "Hide the outcasts, betray not the fugitive; let the outcast of Moab sojourn among you." Again: Isaiah 21:15 declares: "To the thirsty bring water, meet the fugitive with bread, O inhabitants of the land of Tema. For, they have fled from the swords, from the drawn sword, from the bent bow, and from the press of battle."

Secondly, the imminent straits of those fleeing is bewailed. As Verse 3 says: "she dwells among the nations". That is, among the Moabites and the Ishmaelites. Then, "but finds no resting place". For, even there an obstacle was suffered by them. Also, in Deuteronomy 28:65 is asserted: "And among these nations you shall find no ease, and there shall be no rest for the sole of your foot."

Thirdly, is predicted obstacles in overcoming the power of enemies. As stated in Verse 3: "her pursuers (the Chaldaeans) have all overtaken her in the midst of her distress".

This distress was experienced even towards whom the people fled to, just like in Egypt. As Jeremiah 12:16 declares: "Then the sword which you fear shall overtake you there in the land of Egypt; and the famine of which you are afraid shall follow hard after you to Egypt; and there you shall die."

To this Verse 3 the Hebrew letter "Ghimel" is set forth, which is interpreted as "a plentitude". Because, for a plentitude of their sins the people suffer a plentitude of miseries. As Matthew 23:32 expresses this: "Fill up then the measure of your father". And Luke declares: "For the measure you give will be the measure you get back" (Lk 6:38).

Allegorically, the word "Judah" in Verse 3 refers to the Church, as joined to Christ. The words also in Verse 3: "has gone into exile because of affliction", connote hostages. And there are hostages among whom one seeks peace. Then: "but finds no resting place": like one oppressed at will by everyone. Moreover, the word "Judah" in Verse 3 may mean a soul that ought to believe in God.

Then, Verse 3 continues: "has gone into exile." Namely, into corruptions and demons. And: "but finds no resting place": by fleeing such corruptions and demons.

Then is said: "her pursuers". That is, such demons "have all overtaken her in the midst of her distress": in death.

Commentary on Lamentations

In the early days of the church, all was well. The present elaborate, far-fetched and artificial treatment of theology had not made its way into the schools of divinity, but playing with pebbles that deceive the eye by the quickness of their changes or dancing before an audience with varied and effeminate contortions were looked on as all one with speaking or hearing of God in a way unusual or frivolous. But since the Sextuses and Pyrrhos, and the antithetic style, like a dire and malignant disease, have infected our churches, and babbling is reputed culture, and, as the book of the Acts says of the Athenians, we spend our time in nothing else but either to tell or to hear some new thing. O, what Jeremiah will bewail our confusion and blind madness; he alone could utter lamentations befitting our misfortunes.The beginning of this madness was Arius (whose name is derived from frenzy). He paid the penalty of his unbridled tongue by his death in a profane spot, brought about by prayer not by disease, when he like Judas burst asunder for his similar treachery to the Word. Then others, catching the infection, organized an art of impiety and, confining Deity to the Unbegotten, expelled from Deity not only the Begotten but also the proceeding one, and honored the Trinity with communion in name alone or even refused to retain this for it. Not so that blessed one who was indeed a man of God and a mighty trumpet of truth: but being aware that to contract the three persons to a numerical unity is heretical and the innovation of Sabellius, who first devised a contraction of Deity; and that to sever the three persons by a distinction of nature is an unnatural mutilation of Deity; he both happily preserved the unity, which belongs to the Godhead, and religiously taught the Trinity, which refers to personality, neither confounding the three persons in the unity nor dividing the substance among the three persons but abiding within the bounds of piety by avoiding excessive inclination or opposition to either side.

On the Great Athanasius, Oration 21:12-13

“Call for the mourning women,” the prophet Jeremiah says. In no other way can the burning heart cool down, swelling as it is with its affliction, unless it relieves itself by sobs and tears.… You have heard certain mournful and lamenting words of Jeremiah that he used to mourn Jerusalem as a deserted city and how among other expressions of passionate grief he added this, “The ways of Zion do mourn.” These words were uttered then, but now they have been realized. For when the news of our calamity shall have been spread abroad, then will the ways be full of mourning crowds and the sheep of his flock will pour themselves forth and like the Ninevites utter the voice of lamentation, or, rather, will lament more bitterly than they. For in their case their mourning released them from the cause of their fear, but with these no hope of release from their distress removes their need of mourning. I know, too, of another utterance of Jeremiah, which is reckoned among the books of the Psalms. It is that which he made over the captivity of Israel. The words run thus: “We hung our harps on the willows and condemned ourselves as well as our harps to silence.” I make this song my own. For when I see the confusion of heresy, this confusion is Babylon. And when I see the flood of trials that pours in on us from this confusion, I say that these are “the waters of Babylon by which we sit down and weep” because there is no one to guide us over them. Even if you mention the willows, and the harps that hung there, that part also of the figure shall be mine. For, in truth, our life is among willows, the willow being a fruitless tree, and the sweet fruit of our life having all withered away. Therefore we have become fruitless willows, and the harps of love we hung on those trees are idle and the strings no longer vibrate. “If I forget you, O Jerusalem,” he adds, “may my right hand be forgotten.” Suffer me to make a slight alteration in that text. It is not we who have forgotten the right hand but the right hand that has forgotten us; and the “tongue has cleaved to the roof of” his own “mouth” and barred the passage of his words, so that we can never again hear that sweet voice. But let me have all tears wiped away, for I feel that I am indulging more than is right in this sorrow for our loss.Our Bridegroom has not been taken from us. He stands in our midst, although we see him not. The Priest is within the holy place. He has entered into that within the veil, where our forerunner Christ has entered for us. He has left behind him the curtain of the flesh. No longer does he pray to the type or shadow of the things in heaven, but he looks on the very embodiment of these realities. No longer through a glass darkly does he intercede with God, but face to face he intercedes with him; and he intercedes for us and for the “negligences and ignorances” of the people. He has put away the coats of skin, no need is there now for the dwellers in paradise to wear such garments as these; but he wears the clothing that the purity of his life has woven into a glorious dress. “Precious in the sight of the Lord is the death” of such an individual, or rather it is not death but the breaking of bonds, as it is said, “You have broken my bonds asunder.” Simeon has been allowed to leave. He has been freed from the bondage of the body. The “snare is broken, and the bird has flown away.” He has left Egypt behind, this material life. He has crossed not this Red Sea of ours but the black, gloomy sea of life. He has entered on the land of promise and holds lofty conversations with God on the mountain. He has loosed the sandal of his soul, that with the pure step of thought he may set foot on that holy land where there is the vision of God. Having therefore this consolation, you who are conveying the bones of our Joseph to the place of blessing should listen to the exhortation of Paul: “Do not mourn as others who have no hope.”

Funeral Oration on Meletius

DELETH: a fourfold species of planks is introduced according to anagogy. Through the service of which the house of the Lord rises, joined together in a fourfold cupola, namely by the ways, gates, priests and virgins.

THE WAYS OF ZION &c: the eighth topic of complaint, in which something is said to have happened which ought not, or that something did not happen, which ought to have happened.

Historical interpretation. THE WAYS OF ZION MOURN &c: from the general term set before he moves to the species of the single persons, for the grief to multiply more amply, as the general term is divided into species and the species are collected anew in the general term, and, since Threni are composed according to the rules of metre, they are occasionally adorned with figures of secular eloquence and by means of rhetorical devices distinguished by metaphors. Hence it is said here: THE WAYS OF ZION MOURN &c, not that the ways should feel or mourn, but brought into solitude, they excite grief in those who pass by, BECAUSE THERE ARE NONE THAT COME TO THE SOLEMN FEAST. In a similar way Moses says: Hear, O ye heavens, the things I speak &c. Also Isaiah summons heaven and earth as witnesses, for every element to know that God is justly enraged and provoked to wrath.

Allegorical interpretation. THE WAYS OF ZION MOURN &c: as often as the Church, due to her sins, is filled within and without with the bitterness of God’s wrath, the WAYS deservedly MOURN, the GATES lie BROKEN DOWN, the PRIESTS SIGH, the VIRGINS are FOUL, so that the whole flooring of the house, arranged according to a fourfold number, looks violently agitated. Hence Jeremiah elsewhere: Stand ye in the ways, and see, and ask for the ways of the Lord. THE WAYS are the prophets, patriarchs and others, through whom one reaches Christ, who is the true way. For as they are named ‘light’ from the light, Christ, so can the ways be named from him, whence Abraham is called the first way of believing. They (the patriarchs and prophets) are THE WAYS OF ZION, that is of the heavenly city; they (the ways) MOURN and groan, BECAUSE THERE ARE NONE THAT COME TO the feasts of the heavenly fatherland, because THE GATES ARE BROKEN DOWN. For those who preside over the office neither enter themselves, nor permit others to enter. HER PRIESTS SIGH, because THE WAYS MOURN; HER VIRGINS ARE FOUL, because the GATES ARE WRECKED. The priests, however, are rightly united to the virgins, since the priesthood is strong through virginity, and virginity is in need of guidance from the priesthood, with which states ravished, the throng of followers comes to a halt. From which generally follows: AND SHE IS OPPRESSED WITH BITTERNESS, as, if one member suffers, all the members suffer with it.

Moral interpretation. THE WAYS OF ZION MOURN &c: that is to say, the virtues, namely those leading to the Jerusalem above, to the SOLEMN FEAST of the soul, from whom the spouse is removed, when the soul slips from the summit of supernal intention to outward actions. Her solemnity is the intimate contemplation of heavenly life, but THERE ARE NONE THAT COME TO THE SOLEMN FEAST; the desires, namely, of prior life do not reach to the solemnities of divine contemplation, since the GATES of the senses ARE WRECKED. Indeed, there are gates of death, and of justice, of which it is said: Open ye to me the gates of justice &c; and in Isaiah: Open ye the gates, and let the just nation enter in. But, as death has entered through our windows, the soul’s virginity is filthy and the kingly priesthood groans, while we, instead of with virtues, are filled with the bitterness of sin. Let us therefore march out from the gates of death and rebuild the gates of life, inquiring which gate is the Lord’s, for us to walk through.

Here in Verse 4 is loudly lamented the misery of persons remaining. First, regarding such persons who frequent pilgrimages. As expressed: "The roads to Zion mourn, for none come to the appointed feasts". That is, while they arouse contentions during three feasts: (Pesach, Pentecost, and Scenopegia). To such the prophet Isaiah 33:8 refers: "The highways lie waste, the wayfaring man ceases. Covenants are broken, witnesses are despised, there is no regard for man".

Second, as to those persons remaining, like the leaders, or priests, the city honors. As said: "all her gates are desolate". And the prophet Isaiah states: "And her gates shall lament and mourn; ravaged, she shall sit upon the ground." (Is 3:26)

Then: "her priests groan". As the minor prophet Joel discloses: "Between the vestibule and the altar let the priests, the ministers of the Lord, weep" (Joel 2:17).

Also, regarding maidens and virgins, Verse 4 says: "Their maidens have been dragged away". Namely, they are violated. As Job remarks: "Through want and hard hunger they gnaw the dry and desolate ground; they pick mallow and the leaves of bushes, and to warm themselves the roots of the broom" (Job 30:3). And: I Maccabees 1:11: "He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him".

Third, is stated the people who comprise the city: "And she herself (Jerusalem) suffers bitterly". As the Book of Ruth 1:20 declares: "Do not call me Naomi, call me Mara, for the Almighty has dealt bitterly with me".

To Verse 4 is applied the Hebrew letter "Daleth", meaning "troubled". For, the destruction of the Temple (at Jerusalem) is loudly lamented. That is, due to its cedared and gold tablets. As recorded in I Kings, Chapter 6 ("Building the House of the Lord") where is listed the eighth period of the people's captivity.

Allegorically, the word "roads" in Verse 4 connotes those ways leading to heaven. And: "to Zion", the place of prophets, and preachers.

Then: "to the appointed feasts". That is, as if within the celestial fatherland, heaven. And: "all her gates are desolate". Namely, the prelates of the Church.

Also: "her priests groan": those who administer sacred functions. And: "her maidens have been dragged away, and she herself suffers bitterly". Namely, those who obtain pre-eminent status within the Church.

All such persons are agitated through sin, as they unite their people together, subdued and filled with bitterness. Hence, the Book of Exodus claims: "And as soon as he came near the camp and saw the calf and the dancing, Moses' anger burned hot, and he threw the tablets out of his hands and broke them at the foot of the mountain." (Ex 32:19).

Morally, the word "roads" connotes the virtues or powers, of the human soul. And: "the appointed feasts": for contemplation. Also: "all her gates are desolate": morally, the (internal and external) senses.

Verse 4 then concludes: "her priests groan". Namely, those human souls with the sanctity of a divine religion. And: "her maidens have been dragged away, and she herself suffers bitterly". That is, morally, when purity of conscience is broken, leaving human soul troubled, filled with bitterness.

Commentary on Lamentations

HER ADVERSARIES HAVE BECOME: the eighth topic of complaint.

Historical interpretation. HER ADVERSARIES HAVE BECOME HER LORDS; HER ENEMIES ARE ENRICHED, because the Lord has spoken through Moses, namely, saying in Deuteronomy: The Lord make thee to fall down before thy enemies, and be scattered throughout all the kingdoms of the earth. May thy sons and daughters be given to another people ; and somewhat later: The stranger that lives with thee in the land, shall rise up over thee, and shall be higher. He shall be as the head, and thou shalt be the tail. This, however, the Lord has said due to the iniquity of Jerusalem, not to incite her to sin by commanding, but by warning to recall her from sin. But, as she was unwilling to obey, the prophet laments that all this has happened, though by God’s just judgement. Accordingly, the letter HE, which is interpreted ‘those’, is put before, as if he were saying: ‘those are the judgements, that the Lord once had fore-said through Moses.’

Allegorical interpretation. HER ADVERSARIES HAVE BECOME: that is to say, heretics or pagans or bad Catholics; THEY ARE ENRICHED with the eloquence of preaching, as there is want of intelligence. From which it is said: I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord, because, when this is removed, the enemies of the Church are elevated to LORDS and are enriched with the treasures of Scripture FOR THE MULTITUDE OF our INIQUITIES. But then like dumb dogs not able to bark, they cannot defend the faith, nor provide the due teaching to their subjects. Hence HER CHILDREN, who have not the perfection of the teaching, are led INTO CAPTIVITY, not having masters or defenders, BEFORE THE FACE OF THE OPPRESSOR, that is to say the enemy, visible or invisible, and tied by the chains of blemish.

Moral interpretation. THEY HAVE BECOME &c: the ruling demons, to wit, of whom it is said: If the spirit of him that hath power ascend upon thee, leave not thy place. In fact, if the poor soul watchfully had taken heed, she had not allowed HER ADVERSARIES, wickedly urging, to become HER LORDS.

THEY ARE ENRICHED: against us, namely, they prevail with their habit of vices growing, so that we cannot escape, unless with God’s help. But he too is furious who on account of this our iniquity has spoken to punish, he who speaks once, and repeats not the selfsame thing the second time. One must not despair, however, nor cease from mourning, as but HER CHILDREN, that is to say the faint of heart and not the strong, are captured BEFORE THE FACE OF THE OPPRESSOR, ensnared in many fetters, that is, from which they are nevertheless set free by God showing pity. For her adversaries, made more potent, threaten, sometimes AS LORDS defiling the good intention itself, sometimes by a longer use of pleasure entangling the resisting soul, according to this saying of Solomon: He that nourishes his servant delicately from his childhood, afterwards shall find him stubborn. We are set free from them with greater difficulty, the more superior and the more enriched they dominate as lords.

Here in Verse 5 is loudly lamented oppression, insofar as to the captives. So, first is bewailed captivity of minor persons, second, of major persons. As further on is said in Verse 6: "From the daughter of Zion has departed all her majesty."

Regarding minor captives three ideas are advanced. First, is the exaltation of enemies' power like: "Her foes", Namely, the Chaldaeans. And: "have become the head". That is, as if lording over them.

Then, to possessions it refers: "her enemies prosper". As Deuteronomy 28:13 declares: "And the Lord will make you the head, and not the tail; and you shall tend upward only, and not downward."

Secondly is assigned from these possessions an exaltation of the enemies' power. As expressed: "because the Lord has made her suffer for the multitude of her transgressions". Namely, as if such sentences against herself (Jerusalem) inspire tribes to come forward as Moses foretold. Again: "for the multitude of her transgressions". So, Jeremiah declares: "And if at any time I declare concerning a nation or a kingdom that I will build and plant it." (Jer 18:9).

Third, is a setting forth of this captivity: "her children have gone away, captives before the foe". Namely, as children of the chosen people. Hence Isaiah 5:13 states: "Therefore my people go into exile for want of knowledge."

To this Verse 5 is applied the Hebrew letter "He". That is, "judgments", that God spoke to Moses, in the eighth period of the people's captivity.

Hence Verse 5 concludes: "for the multitude of her transgressions; her children have gone away, captives before the foe." And such is a first period of an assumed general situation, termed as a "concession".

Allegorically the phrase, "her foes" in Verse 5 denotes "heretics", lacking due knowledge of the Church. So: "have become the head": prevailing over contentions. And: "her enemies prosper": allegorically, by their eloquence. Also, allegorically "because the Lord has made her suffer" permissively. And "her children have gone away": going forth while, "captives before the foe": abducted from the Church.

Morally, the phrase, "her foes" connote demons. And: "have become the head": corrupting all the people's intentions. So, "her enemies prosper": from their many sins.

Again: "because the Lord has made her suffer for the multitude of her transgressions". That is, the Lord permitting this. And: "her children have gone away": both moved and effected. "captives before the foe". Thus, Psalm 13:5: "lest my enemy say, 'I have prevailed over him'; lest my foes rejoice because I am shaken".

Commentary on Lamentations

AND IS DEPARTED: the fifth topic of complaint, by which all disadvantages are brought separately before the eyes, which is to be noted almost everywhere.

Historical interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: before this sentence is put VAU, that is interpreted ‘and’, as if those set before above are connected as a punishment by God’s just judgement. Indeed, Jerusalem besieged had lost all the ornament of her beauty without, and within that of delight; her riches taken away and the temple and the priesthood desecrated, she herself labors in hunger and pestilence. And there were none who would come to her aid, because HER PRINCES HAVE BECOME LIKE RAMS THAT FIND NO PASTURES, with virtues dissolved and trembling hearts they are not considering defending themselves but fleeing.

Allegorical interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: namely the Church, of which it is said in the Canticles: Behold thou are fair, O my love. Beauty departs from her, when her faith is corrupted by the rage of heretics, of which is said: Thou hast put on praise and beauty.

HER PRINCES HAVE BECOME: that is to say the shepherds and herdsmen not finding the pastures of life in the Scriptures HAVE GONE AWAY WITHOUT STRENGTH of the divine word, whither-soever error urges them, BEFORE THE FACE OF THE PURSUER, so that they themselves, who neglect to drive the Lord’s flock to the pastures of life, rush bound to the pastures of death, without the strength of the virtues. Indeed, the beauty of the Church lies in all her faithful, but most of all in her priests and those assisting at the altar, and in her virgins, who are mentioned above as being foul.

Moral interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: the soul, that is to say, allured by malicious customs, who has lost her beauty, that is the ornament of virtues. And her princes, namely the rational operations of the soul or the defenses of Scripture, have not come to her aid, with which she ought to thrust back her pursuers, but, with the strength of virtue more wearied and tied by the clasps of her transgression, she is hurled into the pit of eternal confusion.

Here is loudly lamented the captivity of major persons. Around this idea three notations are made. First is set forth an omission of ornamentations. As stated: "From the daughter of Zion has departed all her majesty." For instance, like vases taken away, and treasures from both leaders and priests around Jehoiachin, nephew of Josiah. (cf. II Kings Chapter 24, "Nebuchadnezzar Conquers Judah"). So, the prophet Ezekiel declares: "They shall also strip you of your clothes and take away your fine jewels." (Ez 23:26).

Secondly, is the necessity for supplies. As said: "Her princes have become like harts that find no pasture". That is, neither for themselves, or for their people. For, even bread is lacking within the city, when besieged at the time of Zedekiah. (cf. Jeremiah, Chapter 31, "The Lord is Our Righteousness"). And the prophet Isaiah records: "And the nobility of Jerusalem and her multitude go down, her throng and he who exults her." (Is 5:14).

Thirdly, the captivity of leaders is considered. As stated: "They fled without strength before the pursuers." Namely, they are powerless to resist, as recorded by Jeremiah, Chapter 52. And as said in Psalm 38:10: "My heart throbs, my strength fails me."

Now to this Verse 6 is applied the Hebrew letter "Vau", and interpreted as: "And". That is, as if also these ideas are related to leaders, within a vindication by the Lord God, and within the fifth period of the captivity.

Allegorically, "the daughter of Zion" can refer to the Church, as a celestial Zion. This is exemplified whensoever the phrase is set forth as an ornament of the faith.

And: "Her princes" can refer to prelates who fall into error before a pursuer. For instance, as the devil, or demon, likened to a heretic perverting the faith.

Also: "that find no pasture," as within the Sacred Scriptures. And: "become like harts": in reference to words of God, Our Lord Jesus Christ.

Commentary on Lamentations

ZAIN: first topic of complaint.

THE ENEMIES HAVE SEEN HER: the thirteenth topic of indignation, because insult has been added to injury.

Historical interpretation. AND JERUSALEM HAS REMEMBERED &c: she remembers HER DESIRABLE THINGS, not for consolation, but to multiply the pain, when HER PEOPLE fall INTO THE ENEMY’S HAND. Hence ZAIN, that is interpreted ‘this’, is put before. For this is the perfect revenge, that she is in pains about her lost goods and about the consciousness of her prevarication and about the evil things she has suffered incessantly, as if ‘this is the divine and perfect revenge’ that the legislator had declared, namely, when she FELL INTO THE enemies’ HAND none would come to her assistance. Moreover, THE ENEMIES HAVE SEEN HER &c: just as we today deride the circumcised sabbath of the Jews, because they slayed him in whom they should have had the true sabbath. This is nevertheless a just balancing of transgressions, to fall into the enemies’ hands, continually to remember the days not only of affliction but of prevarication, and, out of remembrance, to gaze eagerly at the use of the desirable things, for a new pain to rise from the affliction, and from the prevarication a sorrow of confusion, from the lost goods to kindle a desire beyond cure, from the duties of her religion to set aflame scandal.

Allegorical interpretation. AND JERUSALEM HAS REMEMBERED &c: in fact, the Church often beholds her people falling into the hands of the enemies, that is to say the demons; one falls through avarice, the other through luxury, yet another through delight of the flesh. For all those and alike, the Church continuously laments. She remembers ALL HER DESIRABLE THINGS which have been promised us in heaven, from which place also we fall away, and she herself sojourns abroad. Also our Sabbaths, that is feasts, are dishonored no less by us than they are derided by our enemies, whence: Where is their God? And elsewhere: My tears have been my bread day and night, whilst it is said to me daily: where is thy God?

THE ENEMIES HAVE SEEN HER &c: delivered either into the hands of pagans or heretics or to vices, we often, for the sake of our sins, remember our prevarication, and then the demons mock at our Sabbaths, when they see us being disengaged from good. Hence: They that trouble me, will rejoice when I am moved.

Moral interpretation. AND JERUSALEM HAS REMEMBERED: the soul remembers, although too late, HER DESIRABLE THINGS, when she observes that she is curtailed everywhere and that her compassion fall into the hands of the devil and that which is struck by divine vengeance, which she thought stood more firm. Then the deeds of prevarication occur, then remembrance of affliction most wicked, on account of which she had roamed through many crimes, not for consolation, but for increasing of the punishment according to that which the wicked will say in hell: We have erred from the way of truth, and the light of justice hath not shined unto us, and the sun hath not risen upon us. We wearied ourselves in the way of iniquity and destruction, and have walked through hard ways. What hath pride profited us? or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow of death; we are consumed in our wickedness.

THE ENEMIES HAVE SEEN HER &c: the malicious spirits lead astray and thus deceive the leisure of our freedom into illicit thoughts, which canons and monks and everyone who is devoted to the ministry of God, must very much beware of, lest their own Sabbaths not only be disapproved of by the judge within, but also laughed at by the enemies. If, however, our Sabbaths are mocked for the sake of our vain thoughts, what is one to think of those people, who, when they ought to be devoted to God, do not fear even to commit disgraceful things? If we therefore wish to be devoted to God, let us with heart and deed be devoted to Him alone, whence: O taste and see because I am the Lord.

Here in Verse 7 is recounted the misery within a memory of past events. First is touched upon the very memory of events in past afflictions. Such, when recalled, excite a weariness. As said: "Jerusalem remembers in the days of her affliction and bitterness". That is, during those sins that excite a remorse of conscience.

Then: "all the precious things that were hers from days of old". Namely, as to prosperities causing an arousal of concupiscences. As the prophet Isaiah states: "But what can I say? For he has spoken to me, and he himself has done it. All my sleep has fled because of the bitterness of my soul" (Is 38:15).

Secondly is pointed out the sufferings from present evils. As is said: "When her people fell into the hand of the foe, and there was none to help her". And as Psalm 22:1 says: "Be not far from me, for trouble is near and there is none to help."

Thirdly is set forth a contempt of the foe. As expressed: "The foe gloated over her, mocking at her downfall." Namely, as to things pertaining to the cult of religion. And as I Maccabees 1:39 says: "her feasts were turned into mourning, her sabbaths into a reproach, her honor into contempt."

The expositions of the rhetorical position and the mystical sense of the remaining fifteen Hebrew alphabet letters: "Zain" to "Tau" are touched upon in the "Glosses".

Commentary on Lamentations

ALL WHO HONORED: the thirteenth topic of complaint.

Historical interpretation. JERUSALEM HAS GRIEVOUSLY SINNED: one sin, alone of its kind, designates the reason for such misery, a sin through which everything is fettered and without which everything is released, that is incredulity, whence it is said: Hear, ye rebellious and incredulous. For out of incredulity they have always provoked God, worshiped idols, refused to believe in Christ, whence: If I had not come an spoken to them, they would not have sin. THEREFORE HAS SHE BECOME UNSTABLE, and not stone upon stone is left in her.

ALL THAT HONORED HER: namely the scribes and the Pharisees, who for the sake of filthy lucre, called the sinful people blessed, and the transgressing people, on the other hand, called them blessed and pillars in the house of the Lord, but in a moment they despise each other having put their faith in low flattery. SHE IS SIGHING AND TURNED BACKWARD: these words express the habit of captives, who, when they are taken away, look back to their native soil, weeping and sighing.

Allegorical interpretation. JERUSALEM HAS GRIEVOUSLY SINNED &c: the Church, defiled in its limbs with some heresy, sins the sin of infidelity and for this reason roams UNSTABLE and is founded on no solidity of faith, she who previously was built upon a firm rock. But the people, who honored them with vain affection, seeing their heresy being revealed and crushed by Catholics, despise and detest them. They themselves SIGHING are TURNED BACKWARD.

Moral interpretation. JERUSALEM HAS GRIEVOUSLY SINNED &c: as if: the soul, because of the sin of infidelity, is carried off through different vices, since she had not secured her steps on the rock of virtue. Hence the angels or holy men, who previously honored her, disdain her, that she finally may bewail her sin and return to God, hearing a voice calling from behind, whence Isaiah: Thy ears shall hear the word of one admonishing thee behind thy back. Thereupon Mary, TURNED BACKWARD, found Jesus, whom she was looking for, but could not find. Likewise Jerusalem, that is here lamented for the sake of the sin of infidelity, if she, TURNED BACKWARD and SIGHING, knows and believes, will find in the law the one she thought was dead. But those who are incredulous and do not look backward, even until this day, are, like Cain, unstable and carry the sign of their confusion and march to Babylon, that is to confusion.

Here in Verse 8 is shown the cause of the misery: Jerusalem. First is indicated its very sinning, secondly, its progress. As said: "she became filthy."

There are two further notions. First sin is referred to as "filthy". Namely, as expressed, "antonomastically", within infidelity and idolatry. As Proverbs 14:34 declares: "Righteousness exalts a nation, but sin is a reproach to any people."

Secondly, the effect of sin is set forth. First, is the misery, plus an instability. As said: "all who honored her despise her". Namely, at the time of Jerusalem's prosperity: "despise her, for they have seen her nakedness". That is, her adversity. As Job 29:11 claims: "When the ear heard, it called me blessed, and when the eye saw, it approved."

Thirdly, there results a sadness of heart. As said: "yea, she herself groans, and turns her face away." That is, from the prosperity perfected by the Lord God. As Psalm 40:11 states: "Let them be turned back and brought to dishonor who desire my hurt!"

Commentary on Lamentations

HER FILTHINESS: he bewails her in a threefold way: since she has sinned against the Lord, since she has not repented, since she after the stings of conscience did not want to return to the Lord, whence: AND SHE HAS NOT REMEBERED HER END &c.

BEHOLD, O LORD: the fourteenth topic of complaint, in which they are implored, who hear, in a humble and sincere address, to have mercy.

Historical interpretation. HER FILTHINESS &c: as if: Jerusalem has become unstable and, exhausted after a long journey, carries HER FILTHINESS ON HER FEET, because she laments more over interior man than over exterior. The feet of the synagogue are the teachers of the law, who ought to lead her along the way, who is Christ, but these feet have been soiled by the filth of crime. AND SHE HAS NOT REMEMBERED HER END, that is Christ, who is the end of the law, unto justice to every one that believes.

Therefore SHE IS VIOLENTLY CAST DOWN. Hence Jerusalem cries out with her own voice: BEHOLD, O LORD &c. For indeed, from the beginning hitherto the prophet has lamented, but henceforth she herself bewails her own distress, humbled and having confessed her sin, which is meant by the letter TETH, that is interpreted ‘good’, whence: It is good for me, O Lord, that thou hast humbled me. She herself being humiliated, however, no longer bears with the prophet, but cries out with sighs and tears: BEHOLD, O LORD &c. In a rhetorical manner, she performs the lamentation with indignation, to move the judge towards her enemies and receive pity herself. Hence she adds: BECAUSE THE ENEMY IS LIFTED UP, namely against you, and he does not reckon your justice, but his own arrogance. As if: ‘BEHOLD first MY AFFLICTION, that you may show pity, not my misdeeds, because of which you become angry, and second, because THE ENEMY IS LIFTED UP, that you may punish.’

Allegorical interpretation. HER FILTHINESS: the Church carries HER FILTHINESS ON HER FEET, because in the misery of this life there is none who would march along without some foulness of vice at least on his feet, with which the earth is touched. From that, the Lord washes the feet of the disciples and bids us mutually to do the same, and he says to the apostles: Shake off the dust from your feet. Nevertheless he washed their feet for them to become excellent and clean and thus to run about the whole world to preach. Of these feet it is said: How beautiful are thy steps in shoes, O prince’s daughter! And elsewhere: Feet shod with the preparation of the gospel of peace. HER FILTHINESS, however, IS ON HER FEET, the false life in the preachers, who do not remember their end, the future judgement. Hence they are VIOLENTLY CAST DOWN before the eyes of God, not having the Paraclete, they who ought to console others. Accordingly, turned back and humiliated, they call: BEHOLD, O LORD.

Moral interpretation. HER FILTHINESS IS ON HER FEET: the soul has its FILTHINESS ON HER FEET, namely the filthiness of her vices, she who has lost the splendor of heavenly life and of her former way of life. Hence: Shake thyself from the dust, arise, sit up, O Jerusalem. Indeed, it is necessary that the soul, who seeks earthly acts, has FILTHINESS ON HER FEET, that is on her desires. Hence: For our soul is humbled down to the dust. From this the feet ought to be washed daily, for that not to happen, which follows: She has forgotten HER END, SHE IS VIOLENTLY CAST DOWN, NOT HAVING A COMFORTER. But let the soul say, let the Church say: BEHOLD, O LORD, MY AFFLICTION, not my sin, that you may condemn me, but my AFFLICTION, to set me free, BECAUSE THE ENEMY IS LIFTED UP, reckoning himself, abusing you, as if you are unable to set free. Hence David: Many say to my soul: there is no salvation for him in his God.

Here is viewed the process for sinning. So, first sin is viewed: "her uncleanness", namely, "was in her skirts", similar to one's affection, if progressing within sin.

Then: "she took no thought of her doom" as to her death, or the divine judgment. As the Book of Sirach 7:36 admonishes: "In all you do, remember the end of your life, and then you will never sin."

Secondly, is considered the penalty for sinning. As stated: "therefore her fall is terrible". That is, from a dignified status into an extreme misery. As Psalm 59:11 declares: "make them totter by thy power, and bring them down, O Lord, our shield!"

Thirdly, divine mercy is displayed. As Verse 9 finally says: "O Lord, behold my affliction for the enemy has triumphed!" And, as Psalm 119:153 declares: "Look on my affliction and deliver me, for I do not forget thy law".

Commentary on Lamentations

THE ENEMY HAS PUT OUT HIS HAND: the fifteenth topic of complaint, in which we lament not our own ill fortune but that of our dear ones, as Jeremiah often bemoans the ill fortune of his people.

Historical interpretation. THE ENEMY HAS PUT OUT HIS HAND: that is to say the Chaldean has put out his hand to the holy of holies, which it was not allowed but for priests to enter, and that once a year and with blood. He took away the vessels of beauty and violated the sanctuary, the reason for which is rendered, FOR the Lord HAS SEEN THE GENTILES ENTER INTO HIS SANCTUARY, that is the Jews, living as heathens and defiling the sanctuary, which he had himself forbidden. Hence it follows: OF WHOM YOU GAVE COMMANDMENT &c, whence also elsewhere: And he delivered their strength into captivity: and their beauty into the hands of the enemy. And he shut up his people under the sword &c.

Allegorical interpretation. THE ENEMY HAS PUT OUT HIS HAND &c: the old enemy puts out his hand to the Church’s desirable things, corrupting the faith in its limbs, abolishing baptism, falsifying doctrine, handling the body and blood of our Lord unworthily and devastating the precious vessels, that is Christ’s sheep, just as a wolf. And the reason for such an evil is rendered: FOR THE GENTILES, that is those finding pleasure in the flesh, almost still retaining their foreskin and not being in possession of the circumcision of Christ, are made ministers of the altar.

Moral interpretation. THE ENEMY HAS PUT OUT HIS HAND &c: the devil rashly puts out his hand to the desirable things of the soul and takes away the ornaments of virtue: faith, hope, charity, prudence &c. The just judge allows this to happen, since he sees the GENTILES, namely vicious intimations, thoughts and passions, ENTER INTO the SANCTUARY of the soul, who ought to close her door and pray to the Father in her bedchamber. Then chastity is violated, abstinence subverted and the prince of cooks tries to overthrow all the walls, that is virtues, of the soul. Thus harvested of all its goods, he leaves the soul without a comforter.

Here is considered captivity, and servitude, relating to the taking of possessions suffered from victorious foes.

First is viewed exploitation of possessions relating to what foes had taken. Second, is calculated the possessions destroyed. As declared: "all her people groan as they search for bread" (Verse 11).

About the above idea two notions are proposed. First is the regard for plundered possessions. As said: "The enemy has stretched out his hands over all her precious things". Namely, the Chaldeans, the victors, stretched out their hands. That is, for the treasures of the house of God, of the royal house, and of all other houses. As the prophet Isaiah reminds: "and all our pleasant places have become ruins" (Is 64:11).

Secondly is considered the very profanation of the people. As stated: "yea, she has seen the nations invade her sanctuary". Namely, in such an order, so that it can happen that all possessions are taken away, even things within the sanctuary, or temple. As I Maccabees 2:8-9: "Her temple has become like a man without honor; her glorious vessels have been carried into captivity."

Or, otherwise: "yea, she has seen the nations invade her sanctuary." That is, by the Lord God. Also: "the nations invade her sanctuary". Namely, sanctuary priests invade by word, though living nicely, as they possess an idol within their sanctuary. Again: "those whom thou didst forbid to enter thy congregation". The Book of Leviticus records that mankind, even from Aaron's root in whom is a stain, may not utilize holy things from the Lord God (cf. Leviticus Chapter 22, "Priests Shall be Holy to God"). So since sanctuary priests utilized holy things, they also were led into captivity and servitude. As a result, their fault, or sin, is cause for punishment.

Commentary on Lamentations

ALL HER PEOPLE: the fourth topic of complaint.

SEE O LORD: the fourteenth topic of complaint.

Historical interpretation. ALL HER PEOPLE SIGH &c: how great the hunger and pestilence the Jews suffered, the histories do not pass over in silence, and Josephus manifests it in particular. Hence: ALL HER PEOPLE SIGH AND SEEK BREAD &c; TO RELIEVE THE SOUL, that is corporeal life. SEE O LORD &c: note how the prophet was useful, when he lamented Jerusalem not lamenting herself, who nevertheless was introduced above, bewailing as it were in her more noble limbs, but now the whole people, as if having received some life-bringing spirit, is said to be lamenting. SEE, O LORD &c: just as the hen cherishes and kindles her eggs, so spiritual men gradually cherish their subjects, either by instructing or lamenting, to breathe life into them.

Allegorical interpretation. ALL HER PEOPLE SIGH AND SEEK the BREAD of God’s word; the bread which comes down from heaven. In the distress of hunger the Church seeks this bread from the teachers, and does not find it, because THEY HAVE GIVEN ALL THEIR PRECIOUS THINGS FOR FOOD, that is to say divine things for earthly, eternal for perishable, TO RELIEVE THE SOUL, not to satisfy it, since they, ab last with innumerable desires, can relieve it, but not satisfy it. Also from this the people is referred to as sighing and seeking bread, since the vicious are afflicted and tortured, because they do not at will have the abundance of voluptuous life.

Moral interpretation. ALL HER PEOPLE SIGH AND SEEK BREAD: any soul gives its precious things for food when it inclines the virtues of the mind toward transitory pleasure, and strives to be relieved, when it schemes to satisfy different desires. Hence the people laments, sighing and seeking bread, as although it has given its precious things for food, the desire for concupiscence is not satisfied by sight, taste and the other senses. Hence, if any virtue perchance returns and the soul reshaped by the Spirit of God regains health, it would, together with the multitude of the elect, wailing, exclaim: SEE O LORD &c. As if it would say: ‘I have become vile to myself, humiliated before my own eyes, because the hand of the Lord has touched me.’ For CAPH is interpreted ‘hand’; when the hand of the Lord either by instruction, or by punishment, or by alleviating the punishment has touched the soul or the neglectful Church, soon returning to itself and sighing, it says: SEE O LORD &c. As if it would say: ‘consider your creation, how vile it is become.’ The soul, who previously was amused by vices and bragged, as soon as she is touched by the hand of the Lord, declares herself vile, who is shaped to the likeness of her Creator.

Here is noticed the spoiling of possessions taken away from the people. First is observed the need for withdrawing, as to a deficiency of things needed. As expressed: "All her people groan as they search for bread". Psalm 102:4 thus remarks: "My heart is smitten like grass, and withered; I forget to eat my bread."

Second is noticed the distraction itself: "they trade their treasures for food". Namely, not to satiate themselves, but, "to revive their strength". That is, from the vile life among the Egyptians. (cf. Genesis Chapter 48: "Israel's Last Days")

Third, is noticed that this vile life moves the Lord God to divine pity. As expressed: "Look, O Lord, and behold, for I am despised." To which the prophet Jeremiah 2:36 refers: "How lightly you (Israel) gad about, changing your way! You shall be put to shame by Egypt as you were put to shame by Assyria."

This final notice is from the legal personality of the city (Jerusalem).

Or, this tribe which, as if, proposes its own misery. Thus, here one is unable to refrain any further. So, he (the prophet) personally breaks forth in words of lamentation.

Commentary on Lamentations

O ALL YOU : the twelfth topic of indignation; for he seems to be displeased, because it has happened to him first.

Historical interpretation. O ALL YOU THAT PASS BY : it is characteristic of the unfortunate to estimate by so much more their own suffering, as they so much less care to comprehend a foreign one, and the more they perceive their own pain, they do not agree to comparing a foreign one with their own. But more truly a remnant that is saved laments such things with contrition of heart, when the sanctification is destroyed, the temple is desecrated, the altars are overturned, the light of the chandeliers is extinguished, the books are burned, the priests and Levites are captured, the virgins and wifes are defiled by hostile lust, all things holy are contaminated. For these things and things of this kind the remnant that have been saved lament not without cause when they see their people lose earthly goods no less than heavenly. So has the Lord indeed MADE A VINTAGE of her according to his just judgement, just as he has spoken in the law and the prophets.

Allegorical interpretation O ALL YE: our Zion, whose conversation is in heaven, sees from heaven her limbs placed on earth, and beholds from the highest what they undergo every day, whence she, worthy of pity, cries out: O ALL YE THAT PASS BY THE WAY, the saints, to wit, of whom David says: Going they went and wept. They walk on THE WAY, that is Christ, following his steps, neither declining to the right nor to the left, for, summoned to the Paschal feast and celebrating the Paschal offerings, they consume the Lamb according to the law in haste. The Church looks at them, walking on the king’s highway that leads to the fatherland, she mourns, impeded by the many troubles of her children, and exclaims: O ALL YOU THAT PASS BY THE WAY, not to withdraw them from the way, but to incite them to pity: ATTEND with the mind, SEE with the intuition of charity, IF THERE BE ANY SORROW LIKE TO MY SORROW. A woman, when she is in labor, has sorrow, whence the apostle: My little children, of whom I am in labor again. Indeed, the Church, who labors and begets, nourishes and gives suck, is sorrowful for everyone, whence: Who is weak, and I am not weak? Who is scandalized, and I am not on fire? So the Church gives suck to the tender, recalls the alienated, awaits the lazy, chastises the inconsiderate, for them to discern beforehand that the enemy will not find anyone outside the camp, when she, with her army well ordered, hurries to the heavenly fatherland. Hence: Who is she that goes up by the desert as the morning rising.

Therefore, to the ones advancing or passing by, by the more noble limbs it is said: ‘O ALL YOU THAT PASS BY. Because there are different things, that I grieve for on their account. Different still, that I tolerate from those, that are without or within. I am forced abroad; in exile I linger. ATTEND, therefore, although unwearied devotion carries you to the prize. SEE my affliction. I wanted to rear children and bring them out of the misery of the exile and lead them to the joys of heaven, but many wander astray, many are obdurate, many are weary, there are few who care to come. I became all things to all men, so that I may gain every one. For every one I lament, for every one I am on fire. SEE, therefore, IF THERE BE ANY SORROW LIKE TO MY SORROW. Pitch your mind’s eye to the time of the final judgement and see, FOR the Lord HAS MADE A VINTAGE, that is he will make a vintage, OF ME IN THE DAY OF HIS FIERCE ANGER, of which it is said: O Lord, rebuke me not in thy indignation , AS he SPOKE, for he will render to every man according to his works.’

Moral interpretation O ALL YE: the soul, burdened by vices, yet not fully blinded, sees others with desire hurrying to the heavenly fatherland and pacing the way of virtue, and with tremendous sorrow she cries out: O ALL YOu THAT PASS BY THE WAY. As if: ‘see, with which vices I am wounded, with which dangers I am alarmed, with which tribulations I am dejected to which passions I am subject, FOR the Lord HAS MADE A VINTAGE OF ME. That is to say, he has, by his just judgement, taken away the goods of virtue, with which he adorned me like a bride, IN THE DAY OF HIS ANGER, provoked by my evils. YOU, therefore, THAT PASS BY THE WAY, you, that is, who disdain the present life, aiming towards the true way, that is Christ, SEE IF THERE BE ANY SORROW LIKE TO MY SORROW. I have lost the heavens, I have gathered up wrath for myself on Judgement Day and, burdened by my evils, I cannot hurry together with you to the joys of heaven.’

Here is exposed the captivity of the city Jerusalem, and the tribe of Judah. First is interpreted these people enduring a severity of judgment, second, the judgment of the enemy's cruelty. As said in Verse 11: "Look, O Lord, and behold, for I am despised."

Regarding a severity of judgment, two further ideas are advanced. First is set forth the severity of judgment in general, second in particular. As beyond said in Verse 15: "The Lord flouted all my mighty men in the midst of me, he summoned an assembly against me to crush my young men."

Regarding the general severity of judgment three more notions are conveyed. First is exposed the very indignation of the Lord God, as to how He vindicates through judgment.

Second is the severity of divine discipline regarding the Lord God educating through punishment. Like the next Verse 13 points out: "From on high he sent fire; into my bones he made it descend; he spread a net at my feet; he turned me back; he has left me stunned, faint all the day long."

Third is proposed the rigor of divine justice, insofar as the office of judge is exercised in punishing. As Verse 14 states: "My transgressions were bound into a yoke; by his hand they were fastened together."

To the first idea (indignation of the Lord God) three further notions are advanced. First, an invocation is considered. As said in Verse 12: "Is it nothing to you, all you who pass by? Look and see if there is any sorrow like to my sorrow which was brought upon me." That is, along this region of the desert. So Jeremiah says: "And many nations will pass by this city, and every man will say to his neighbor, 'Why has the Lord dealt thus with this great city?'" (Jer 22:8)

Second the magnitude of their grief is viewed. Verse 12 says: "Look and see". For, while one considers their grief one does not view anything similar. Also, it was greatest, since everything was taken away. As Jeremiah 8:21 says: "For the wound of the daughter of my people is my heart wounded, I mourn, and dismay has taken hold of me."

Third, such indignation of the Lord God is viewed as to a reason for such grief. For, one will vindicate captivity, as you (the enemy) destroy inhabitants like a stalk of grape clusters in a vineyard.

For the prophet Isaiah 5:7 states: "For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting." And Psalm 80:12 says: "Why then hast thou broken down its walls, so that all who pass along the way pluck its fruit?"

Then, Verse 12 concludes: "which the Lord inflicted on the day of his fierce anger". That is, which the Lord threatens through his prophets.

Commentary on Lamentations

Doubtless there is an older and better hero-worship than this. But the old hero was a being who, like Achilles, was more human than humanity itself. Nietzsche's Superman is cold and friendless. Achilles is so foolishly fond of his friend that he slaughters armies in the agony of his bereavement. Mr. Shaw's sad Caesar says in his desolate pride, "He who has never hoped can never despair." The Man-God of old answers from his awful hill, "Was ever sorrow like unto my sorrow?" A great man is not a man so strong that he feels less than other men; he is a man so strong that he feels more. And when Nietszche says, "A new commandment I give to you, 'be hard,'" he is really saying, "A new commandment I give to you, 'be dead.'" Sensibility is the definition of life.

Heretics, Ch. 5: Mr. H. G. Wells and the Giants (1905)

FROM ABOVE: the fifth topic of complaint.

Historical interpretation FROM ABOVE HE HAS SENT FIRE, of heavenly revenge, of which it is said in the Book of Job: The fire of God fell from heaven &c. FIRE, namely the aerial powers, who until this day have the power of tormenting the Jews. INTO MY BONES, so that the forces, namely, afflict and chastise them within and without, who would not hear God soothing, whence he adds: AND HE HAS CHASTISED ME. HE HAS SPREAD A NET FOR MY FEET, so that they should not go after pleasures and vain desires all the way to the end. HE HAS TURNED ME BACK through anguish and tribulations. HE HAS MADE ME DESOLATE: the Jews are desolate until the end of the world, and WASTED WITH SORROW.

Allegorical interpretation FROM ABOVE HE HAS SENT FIRE &c: those of the Jews, or of the gentiles, who believed and became one Church, rightly say: FROM ABOVE HE HAS SENT FIRE, that is the Holy Ghost from heaven, through whom every force of virtue is invigorated, and the Church is chastised from above, for it not any more to serve idols and look for the pleasures of the world, which the letter MEN signifies, that is interpreted ‘from them’, namely the gifts of the Holy Ghost. Congratulating herself for which the Church calls herself chastised, to love chastely and to fear chastely, and she feels ashamed on account of those vices, to which she had zealously been devoted: ‘HE HAS SPREAD A NET, of preaching, that is, so that I should not go after errors of vanity and pleasures. HE HAS TURNED ME BACK, for me to go after him, and not before.’ This NET is entrusted to the apostles, for them to draw out fishes from the sea of this world. ‘FOR MY FEET, whence: I have restrained my feet from every evil way. HE HAS MADE ME DESOLATE of present goods, that previously were of comfort to me. WASTED WITH SORROW ALL THE DAY LONG: of pain, namely, for present tribulations and of love for the goods to come.’

Moral interpretation FROM ABOVE HE HAS SENT FIRE &c: while the soul is blamed by God for her sins, but coming to herself she is salubriously goaded by the stings of conscience and testifies that fire has come from the Lord INTO her BONES, that is into the marrow of her thoughts. Hence she is corrected from above and chastised and, as she senses the nets of God’s doctrines spread before her feet, she is TURNED BACK. She abstains from things unlawful, she turns concupiscence and debauchery of pleasure into tears and, WASTED WITH SORROW, the stronger she laments and receives no comfort from the present life, the more earnestly she considers herself to have erred through various desires.

Here is considered the severity of a divine discipline, as the divine master teaches by hard lessons. This severity is done within corrections. As expressed: "From on high he sent fire." That is from a loftiness of counsel, "he sent fire": as an affliction, or by which a city is literally burnt.

Then, "into my bones": into our strengths, and fortifications. And, through heavy blows "he made it descend". As Isaiah declares: "and it will be sheer terror to understand the message" (Is 28:19).

Second, this severity is displayed in the bewaring of future events. As said: "he spread a net for my feet". That is, as an impediment by which sin is prevented. As Hosea, the prophet, claims: "Therefore I will hedge up her way with thorns" (Hos 2:6).

Third is shown this severity by the taking away of the benefits within consolations. As said: "he turned me back; he has left me stunned, faint all the day long." Which states, as if: there is granted no consolation after blows, like a schoolmaster does after punishing school boys. For, as the prophet Baruch exclaims: "God has brought great sorrow upon me" (Bar 4).

Commentary on Lamentations

IS WEAKENED: the sixth topic of complaint, as when looking forward to receiving good from the Lord he fell into the greatest distress.

Historical interpretation THE YOKE HAS WATCHED: THE YOKE of iniquity is to sleep, to rest securely and unpunished in the numbness of negligence, but it watches in the HAND of the Lord, whence Jeremiah: I see a rod watching, to whom the Lord: I will watch over my word to perform it. Indeed, the sins are skulking for us being sluggish, but they watch in the HAND of the Lord, when they accuse us as revenge of just retribution. Hence: The voice of thy brother’s blood cries to me from the earth. THEY ARE FOLDED, just as a weight to press, AND PUT UPON MY NECK. Instead of a golden necklace she is encircled by a cord of iniquity, whence: Everyone is fast bound with the ropes of his own sins. Thus, she is given into the hands of the sinners, and she would not be able to rise, until the fullness of the gentiles enters, which NUN signifies, that is interpreted ‘everlasting’. Indeed, her yoke is everlasting, and her captivity eternal.

Allegorical interpretation THE YOKE HAS WATCHED: when the Church is disturbed by temptations, the yoke of her iniquities watches IN THE HAND OF THE LORD, and she is subjected to her enemies, invisible as well as visible, the collars being dismissed with, that the bridegroom had given her for decoration, whence she says sighing: THEY ARE FOLDED TOGETHER AND PUT UPON MY NECK. Hence Isaiah says: Because the daughters of Zion have walked with stretched out necks, one ought to strip her of all embellishment and among other things chains and necklaces. Chains hanging on the breast show the understanding of the mind. Necklaces signify every embellishment, which when disposed of, the men of the Church in an effeminate affection walk about with stretched out necks, they speak with winks of the eyes, clapping their hands and feet, to step with ordered pace, pursuing worldly glory. She is therefore justly burdened by the yoke of her INIQUITIES, who is deprived of such embellishments of virtue, whence her iniquities, FOLDED with an indissoluble cord and PUT UPON her NECK, are lamented, with which some limbs are suffocated, as we read that Judas hanged himself with a halter. Hence is added: MY STRENGTH IS WEAKENED, because the impious will be given to everlasting death, where their worm dies not, and the fire is not extinguished. For just as the sentence above, which is entitled MEN, that is ‘from them’, which, namely, the Lord sends from heaven, turns her to penitence, so NUN, that is interpreted ‘everlasting’, drives her to destruction because of the yoke of her iniquities, so that, by the just judgement of God and according to her impenitent heart, she will fall into everlasting punishment. She charges herself and deplores, not that the Church, predestined to life, is given to these punishments, but that it happens to her own limbs.

Moral interpretation THE YOKE HAS WATCHED: THE YOKE of the soul watches in THE HAND of the Lord, the soul, who has subjected herself to vices and evil deeds, unless she by making daily satisfaction puts them before her own eyes. Hence: My sin is always before me. For David wanted to watch and wash away his sins with tears, for their yoke not to stand watch in the hands of the Lord, whence: Turn away thy face from my sins. As if: ‘I wish not they would stand watch in your hand, but I watch against my sins and I atone for them with tears, for you not to put folded iniquities upon my neck, nor to deliver me ME INTO A HAND OUT OF WHICH I AM NOT ABLE TO RISE.’

Here is indicated the rigor in justice of the Lord God, insofar as a divine judge. Around this idea three further notions are proposed.

First is considered a diligent concern about sin. As said: "My transgressions were bound into a yoke." That is, as one diligently considers a yoke of affliction, that must be interpreted as from effects of many sins. For, the prophet Jeremiah declares: "And the word of the Lord came to me, saying, 'Jeremiah, what do you see?' and I said, 'I see a rod of almond'" (Jer 1:11).

Second is noticed the severe effect from the punishment. As expressed: "by his hand they were fastened together". Namely, such evils were like a chain, and unbreakable like a bond.

Then: "they were set upon my neck". That is, while one suffers punishments for sins. As Psalm 38:4 exclaims: "For my iniquities have gone over my head; they weigh like a burden too heavy for me."

Third, an evasion of time is excluded, due to a weakness. As: "he caused my strength to fail". And, at another time, it was due to the enemy's power. For, "the Lord gave me into the hands of those whom I cannot understand." Namely, the Chaldeans. Thus, Psalm 31:10 states: "My strength fails because of my misery, and my bones waste away."

Commentary on Lamentations

HE HAS CALLED AGAINST ME: the fourth topic of complaint.

Historical interpretation THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: these events took place during the last captivity, under which neither prophets nor priests were left. In fact, during the Babylonian captivity they had Daniel and Ezekiel and many other comforters, but in this all the MIGHTY MEN are taken away, which SAMECH signifies, that is interpreted ‘aid’. Hence Isaiah: I shall take away from Jerusalem the valiant and the strong, the whole strength of bread, and the whole strength of water. The captain over fifty, and the skillful in eloquent speech &c. Hence we read that abodes.

Allegorical interpretation He HAS TAKEN AWAY ALL MY MIGHTY MEN &c: spiritual Jerusalem, as often as she is burdened by tribulations, as often as she is battered by persecutions, or is assailed by hordes of heretics, by rights she cries saying: THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN. Indeed, in the whole city often few MIGHTY MEN remained, who would defend the cause of faith on the grounds of sound doctrine.

HE HAS CALLED AGAINST ME THE TIME: faults requiring, the Lord brings forth the time of vengeance, to destroy her chosen men, because there is none to defend nor to set a wall before the house of Israel.

Moral interpretation THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: that is to say the senses of the virtues, which the soul discerns being held captive in herself, whence the Lord brings forth the time of vengeance against her, when he takes away his divine aid. When this has been removed, the enemy brings her as a captive into the confusion of error, and, while he makes her forget the preachers’ doctrine, he destroys the chosen efforts of the mind, so that he more easily may be master of her, deprived of virtues, as if in a foreign country, lest she would return through remembrance of sound dogma and an improvement of life to her original state.

Here is exposed the misery from servitude in particular. First is such servitude under Jehoiachin, King of Judah. (cf. 2 Kings, Chapter 25, "The Exile of Judah").

Second is exposed in particular the captivity of Judah under Zedekiah. And in Jeremiah Chapter 52, "Judah Taken Captive at Babylon". As expressed in Verse 17: "Zion stretches out her hands but there is none to comfort her."

Regarding the first captivity under King Jehoiachin, two further ideas are exposed. First is lamented the servitude of the people, second, a taking away of consolation. As further on exposed in Verse 16: "For these things I weep; my eyes flow with tears; for a comforter is far from me."

To lamentations over the people's servitude, three notions are advanced. First, servitude of people concerning those eminent in dignity. As expressed: "The Lord flouted all my mighty men in the midst of me". Namely, those leaders who do great deeds. For, to other men remaining, these were indeed captives. Hence, Isaiah 3:1 declares: "For behold, the Lord of hosts, is taken away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water."

Second, are taken away persons eminent in virtue. As said: "he summoned an assembly against me": those apt for destruction. Also: "to crush my young men". That is, young men eminent in virtue. Thus, Psalm 75:2 states: "At the set time which I appoint I will judge with equity." And Exodus 32:34 says: "Nevertheless, in the day when I visit, I will visit their sin upon them." Also, Ecclesiastes 3:1 claims: "For everything there is a season."

Third, are taken into captivity persons eminent for purity and piety. As said: "The Lord has trodden me as in a wine press, the virgin daughter of Judah." Namely, a literal affliction of a virgin-daughter. Or, of a tribe (of Judah) which, up until then, had been like a captured virgin-daughter. So, Jeremiah exclaims: "The clamor will resound to the ends of the earth, for the Lord has an indictment against the nations." (Jer 25:31).

Thus, this Verse 15 ought to be literally prescribed, as the "Interlinear Gloss" so asserts. Yet, what is prescribed in the following Verse 16 seems better, as it is divided into three parts.

Commentary on Lamentations

16–20

Repentance came by John, grace by Christ. He, as the Lord, gives the one; the other is proclaimed, as it were, by the servant. The church, then, keeps both that it may attain to grace and not cast away repentance, for grace is the gift of One who confers it; repentance is the remedy of the sinner.Jeremiah knew that penitence was a great remedy, which he in his Lamentations took up for Jerusalem and brings forward Jerusalem itself as repenting when he says, “She wept sore in the night, and her tears are on her cheeks, nor is there one to comfort her of all who love her. The ways of Zion do mourn.” And he says further, “For these things I weep, my eyes have grown dim with weeping, because he who used to comfort me is gone far from me.” We notice that he thought this the bitterest addition to his woes, that he who used to comfort the mourner was gone far from him. How, then, can you take away the very comfort by refusing to repentance the hope of forgiveness? But let those who repent learn how they ought to carry it out, with what zeal, with what affection, with what intention of mind, with what shaking of the inmost bowels, with what conversion of heart: “Behold,” he says, “O Lord, that I am in distress; my bowels are troubled by my weeping; my heart is turned within me.” Here you recognize the intention of the soul, the faithfulness of the mind, the disposition of the body: “The elders of the daughters of Zion sat,” he says, “on the ground, they put dust on their heads, they girded themselves with haircloth, the princes hung their heads to the ground, the virgins of Jerusalem fainted with weeping, my eyes grew dim, my bowels were troubled, my glory was poured on the earth.” So, too, did the people of Nineveh mourn and escaped the destruction of their city. Such is the remedial power of repentance, that God seems because of it to change his intention. To escape is, then, in your own power; the Lord wants to be asked, he wants people to hope in him, he wants supplication to be made to him. You are a human being, and you want to be asked to forgive, and you think that God will pardon you without asking him? The Lord wept over Jerusalem, that, inasmuch as it would not weep itself, it might obtain forgiveness through the tears of the Lord. He wills that we should weep in order that we may escape, as you find it in the Gospel: “Daughters of Jerusalem, weep not for me, but weep for yourselves.”

Concerning Repentance 2.6.44-49

In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak, for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad; whatever is thought delightful appears to my heart lamentable. For I reflect to what a dejected height of external advancement I have mounted in falling from the lofty height of my rest. And, being sent for my faults into the exile of employment from the face of my Lord, I say with the prophet, in the words, as it were of destroyed Jerusalem, “He who should comfort me has departed far from me.” But when, in seeking something similar to express my condition and title, you frame periods and declamations in your letter, certainly, dearest brother, you call an ape a lion. Herein we see that you do as we often do, when we call mangy whelps leopards or tigers. For I, my good man, have, as it were, lost my children, since through earthly cares I have lost works of righteousness. Therefore “call me not Naomi that is fair; but call me Mara, for I am full of bitterness.”

Epistle VI. To Narses, Patrician

THEREFORE DO I WEEP: the seventh topic of indignation; it displays a cruel and tyrannical deed and the violence of the enemies.

Historical interpretation He HAS TRODDEN THE WINE-PRESS: THE WINE-PRESS signifies vengeance and punishment for sin, whence Isaiah: Why then is thy apparel red and thy garments like theirs that tread in the wine-press; he introduces the Lord having answered the inquiring angels: I have trodden the wine-press alone, that, namely, with which punishments for the wicked and rewards for the just are trodden. This the Lord has trodden alone, as he had no helper, for neither angel nor archangel had assumed a human body, so that he, suffering for our sake, would crush and destroy the strength of our adversary. This WINE-PRESS THE LORD HAS TRODDEN in his passion FOR THE VIRGIN DAUGHTER OF JUDAH, that he would produce rewards for the believers and for the faithless and torturers punishments of perpetual captivity and everlasting damnation. The prophet, however, seeing the obduracy of the Jews, laments, because THE LORD HAS TRODDEN THE WINE-PRESS FOR THE DAUGHTER OF JUDAH. For that which the Lord suffers as her own remedy, she turns for herself into the torment of final captivity and everlasting damnation. Hence he introduces the person of the weeping Synagogue herself: THEREFORE DO I WEEP. THE COMFORTER IS FAR FROM ME: This we often demonstrate, if we consider the faithlessness and obduracy of the Jews. Metaphorically, however, it is said THE LORD HAS TRODDEN THE WINE-PRESS &c: figuratively, the Lord brought his vine out of Egypt and planted it in the land of promise, which for long remained barren and fruitless, according to this: I looked that it should bring forth grapes, and it hath brought forth wild grapes. Therefore THE LORD HAS TRODDEN THE WINE-PRESS, he has reserved wine for himself, he pressed the grape of swine through eternal captivity.

Allegorical interpretation THE LORD HAS TRODDEN THE WINE-PRESS: when, namely, through his passion he brings the aerial powers under his Church. But she is really the virgin daughter of Judah, for the law hath come forth from Zion, and the word of the Lord from Jerusalem. For her THE LORD HAS TRODDEN THE WINE-PRESS, that is the yoke of oppression, that she might be free. But since the Lord is treading, many become the dregs of oil, therefore the prophet says weeping: MY EYES RUN DOWN WITH WATER, and thus AIN is put in between, that is interpreted ‘fountain-head’ or ‘eye’. For when he pressed the wine-press of the cross, a spring flowed out from his side, whence: and immediately there came out blood and water. In this spring the bride is gained and cleansed to be united to the embraces of her spouse, and with this she is endowed, that she might rejoice, that she might adhere to the spouse only, love him only, who has loved her so much. And, since AIN also is interpreted ‘eye’, the eye, inebriated from this spring, has not without cause run down with the water of tears, whence: My eyes have sent forth springs of water.

THE COMFORTER IS FAR: as often as the Church is inflicted with tribulations, as often as she is forsaken by the help of God, she ought to revert to tears, as if to accustomed defenses. When, however, a teacher giving instruction without and the helper is not present, who would furnish and educate her within, therefore ARE her CHILDREN DESOLATE and THE ENEMY HAS PREVAILED. Accordingly, any of the teachers who would have seen that the Church, entrusted to him, convert herself less, would drink from the spring of charity, whence he would produce tears, until he would have brought back the comforting and converting Paraclete. Otherwise, with the enemy prevailing, her CHILDREN shall become DESOLATE, who namely, not yet weaned, have not yet been brought to the perfect man.

Moral interpretation He HAS TRODDEN THE WINE-PRESS: THE LORD treads THE WINE-PRESS for the unfruitful soul, empty of virtues and works, when he strikes her, as if sterile and idle, with a wholly deservable expiation. Hence she says: THEREFORE DO I WEEP, because she sees that she has lost the comforter and that she falls impenitent, where there will be wailing and rattling of teeth. From which a great lamenting of the soul is described, that she might know that after the vain delight of this world all consolation will be wanting. There the children will be desolate, as the fruit of their evil deeds will be dispersed, and the enemy alone shall prevail.

Here in Verse 16 a taking away of consolation is lamented. So first is the bewailing within grief. As stated: "For these things I weep, my eyes flow with tears." And Jeremiah 9:1: "O that my head were waters, and my eyes a fountain of tears."

Second is the matter of grief itself. As said: "for a comforter is far from me, one to revive my courage." That is, as one, like Egypt, to revive my soul; from the grief itself. Since, I (Jerusalem) suffer away from my pristine prosperity. As Psalm 88:8 discloses: "Thou hast caused my companions to shun me."

Third, is the effect upon the city (Jerusalem). As said: "my children are desolate for the enemy has prevailed". For, due to a deficiency of aid, the power of the enemy prevails, and then the captivity of the people. As Jeremiah 50:6 declares: "My people have been lost sheep; their shepherds have led them astray".

Commentary on Lamentations

SION HAS SPREAD FORTH HER HANDS: the fourth topic of complaint.

Historical interpretation ZION HAS SPREAD FORTH HER HANDS: this signifies pain as that of a woman in labor, whence it is said elsewhere: As he that swims stretches forth his hands to swim, likewise also Zion in the midst of straits, and Isaiah says: Anguish hath taken hold of me as the anguish of a woman in labor. Indeed, it is the straightness of the heart that is expressed in the extension of the hands, more than with a cry from the mouth. Hence PHE is written before, that is interpreted ‘of the mouth’. Because, when ‘ZION HAS SPREAD FORTH HER HANDS in the midst of straits’, she shows that which she cannot express with her mouth, namely that she suffers in her heart, when she is without a comforter, whence: Depart from me, I will weep bitterly: labor not to comfort me.

THE LORD HAS COMMANDED AGAINST JACOB: with the just judgement of God, both the Chaldeans and the Romans have been brought in, for a people shall not arise against another unless God has previously given order.

AS A MENSTROUS WOMAN: just as a woman is abominable, when she undergoes menstruation, likewise the Jews are looked upon over the whole world.

Allegorical interpretation SION HAS SPREAD FORTH HER HANDS: as often as the Church is surrounded by the army of heretics, THE LORD commands AGAINST JACOB, that is to say, the Church, who ought to overthrow her vices, the enemies’ armies against her, because she has dismissed the Holy Ghost, her teacher and comforter, without whom no one is educated to the faith, no one is freed from vices. Therefore HAS she SPREAD FORTH HER HANDS, in the midst of pressures and pains, and there is no worthy voice of the mouth for her, with which she would be able to overcome the dogmas of the enemies and defend her own, whence she is often polluted with the foulness of her carnal works and with the blood of her fleshly desires among the enemies, by whom she is afflicted within and without. Hence: Woe to them that are with child, and that give suck in those days.

Moral interpretation SION HAS SPREAD FORTH HER HANDS: when the soul, who used to be a mirror of God and an over-thrower of vices, because of her iniquity is delivered to spiritual wickedness, she looks in vain for a comforter without, who has lost the spirit within. Justly therefore, THE LORD HAS COMMANDED AGAINST JACOB &c, that is against the soul, once overthrowing her vices, now bragging of the name only, whence her spiritual ENEMIES besiege her AROUND, that she cannot escape. She who often sees her surrounded, spreads FORTH HER HANDS in the midst of straits of thoughts, and there is no voice of the mouth for her, nor any excuse for speaking, because she is A MENSTROUS WOMAN, that is, stained with bloody deeds, from which she is never freed without the comforter, when also the prophet testifies to that all our justices are before him as the rag of a menstruous woman.

Here is first a loud lamentation, second, it is due to a captivity during the reign of Zedekiah, the last king of Judah, when the people were totally captive.

As to this situation three more ideas are proposed. First, is the siege, or blockade, as bewailed, second the captivity itself. As further on said: "The Lord is in the right for I have rebelled against his word." (Verse 18).

Third, is the corruption, due to a famine. As further on declared: "I called to my lovers but they deceived me, my priests and elders perished in the city, while they sought food to revive their strength." (Verse 19).

Regarding the siege, or blockade, three further notions are made. First is reckoned a lack of friends, who could be of aid in preventing the siege. As declared: "Zion stretches out her hands, but there is none to comfort her". That is, as if, seeking aid from the Egyptians. As finally expressed in Chapter 5:6: "We have given the hand to Egypt, and to Assyria, to get bread enough." Or, also aid from the Lord God. As the prophet Isaiah expresses: "When you spread forth your hands, I will hide my eyes from you" (Is 1:15).

Second, as to the captivity itself, the arrival of the enemy is considered in Verse 17: "the Lord has commanded against Jacob that his neighbors should be his foes." Namely, like the Chaldeans. As Isaiah 10:6 proclaimed: "and against the people of my wrath I commanded him to take spoil and seize plunder."

Third, the consumption, due to famine, considers the management of the siege. As Verse 17 says finally: "Jerusalem has become a filthy thing among them." That is, against Jerusalem, no one advances in order to defend it. As Jeremiah 2:2 declares: "None who seek her need weary themselves; in her mouth they will find her."

Commentary on Lamentations

MY VIRGINS: the eighth topic of indignation; for virgins cannot defend themselves nor hurt another.

Historical interpretation THE LORD IS JUST: SADE, which is put before, and is interpreted ‘of justice’, means that the justices of the Lord are right, which is well portrayed in these words: THE LORD IS JUST, FOR I HAVE PROVOKED HIS MOUTH TO WRATH, as if she would say: ‘I have duly submitted to the judgement of his mouth. Hence I have not put off confessing that THE LORD IS JUST.’ And note that above Jerusalem or the prophet invites them who passed by the way, as being rather few, to examine her pain, but now everyone is invited together, that theirs be one suffering, whose natural condition is one. Above he lamented the virgins in affliction and the children taken captives, but now also the stronger young men and the captured virgins, and the more evil is accumulated, the more sorrow is increased.

HEAR I PRAY YOU ALL YE PEOPLE AND SEE MY SORROW: with great respect and acute consideration, these things are separated.

Allegorical interpretation THE LORD IS JUST: the Church, which above submitted to the judgement of his mouth and which in the divine Scriptures provoked the mouth of the Lord to wrath, is taught to confess: THE LORD IS JUST. Indeed, nothing upon earth is done without a cause, and nothing in God’s great commonwealth takes place without providence.

FOR I HAVE PROVOKED HIS MOUTH: not that God should have human limbs, but just as human passions are metaphorically ascribed to him, so are also limbs. With MOUTH is signified the Word, brought forth from the Father’s mouth, as if he would say: ‘with my importunity I have provoked the just judge, and I have forced one of gentle nature to pass a grave sentence against me.’ HEAR, therefore, ALL YE PEOPLE: she rates her harm manifold and inestimable, whence she invites everyone to suffer together, so that with the compassion of the many, her anguish may be the lighter to bear. Her VIRGINS, of whom it is said: For I have espoused you to one husband that I may present you as a chaste virgin to Christ; her young men, whom Mother Church has begotten in the water of baptism, who when being corrupted by heretical crookedness, or defiled by vices, are captured, not in the place but in the mind, and taken to Babylon, that is to confusion. For he who is joined to a harlot, is made one body, then so much grief and so much affliction is accumulated, that he hardly is believed seen, or understood, by all.

Moral interpretation THE LORD IS JUST: the soul, who is chastised by the judgement of his mouth, rightly confesses that THE LORD IS JUST, because with her shameful desires, she has provoked the mouth of the Lord to wrath, that he would put forth a grave sentence against her, he who is just in all his undertakings. Hence, imbued with her confusion, she dares not raise her eyes towards the angry judge, but invites every one to hear and see her affliction. Indeed, such is the passion of human nature that we seek partners in our pain or happiness, with whose partaking we endure more easily, whence: Rejoice with me, because I have found my sheep that was lost. The soul, therefore, is seeking several mediators, because she dares not even raise her eyes towards the judge, whom she has displeased.

MY VIRGINS AND MY YOUNG MEN: she sees her clean thoughts and her firmer desires perish, as if with the enemy ravaging the progeny and hope of her womb, and she loses her hope of future generations.

Here is lamented the captivity itself, and around this idea three propositions are advanced. First is proposed an acknowledgment of the justice from a judge. As expressed: "The Lord is in the right, for I have rebelled against his word." And as the prophet Daniel declares: "for the Lord our God is righteous in all the works which he has done" (Dan 9:14).

Secondly, the benevolence of hearers is viewed, provoking them into compassion. As said: "but hear, all you peoples, and behold my suffering." That is: "But hear: cities of Zion, (Judah)." As Jeremiah exclaims: "they shout against the cities of Judah." (Jer 4:16).

Thirdly, the misery during captivity is lamented. As Verse 18 concludes: "my maidens and my young men have gone into captivity." That is, due to the strength of their age they evade death through famine, as they have gone into captivity. And as Jeremiah 51:34 states: "he has filled his belly with my delicacies, he has rinsed me out."

Commentary on Lamentations

I CALLED FOR MY FRIENDS: the eleventh topic of indignation; the act is committed by them, namely, who had been expected to prevent it if done by another.

BUT THEY DECEIVED ME: the fourth topic of complaint.

Historical interpretation I CALLED FOR MY FRIENDS: COPH is interpreted ‘a calling’, whence he immediately has added: I CALLED FOR MY FRIENDS, the Egyptians, on whose friendship and aid the Jews had been relying, but they DECEIVED ME, as they did not offer any help in the time of the first or the last captivity. Hence Isaiah: The land of Judah shall be a terror to Egypt in the day of their calamity. They were justly deceived, who trusted more in the Egyptians than in God. MY PRIESTS &c: there can be no doubt that this happened under the Romans.

Allegorical interpretation I CALLED FOR MY FRIENDS: the Church often calls for her friends, whom she regards as fellows in faith, but they deceive, who have corrupted the faith, either by hiding it within, or by bursting forth into open heresy. Also bad Catholics with power and authority, in whom the Church trusts as friends, often deceive her, and what is worse, they then rage more cruelly, when HER PRIESTS AND ANCIENTS PINED AWAY out of hunger for the word of God. Those pursuing the profit of the life of the flesh seek more the food of animal life than the celestial food from Solomon’s dish or from the Gospel feast or from the banquet of wisdom, everyone’s calling to which is denoted in the letter COPH.

Moral interpretation I CALLED: the sweet passions of the flesh, but they deceive the soul who is eager for them, and, since in her perishes the kingly priesthood and the aged counsel of ripeness, she struggles, enticed by vain desires, to relieve the concupiscence of the flesh. The Egyptian helps in vain, because the world passes away and the concupiscence thereof, that is a staff of a reed piercing the hands of him who rests upon it.

Here is the consumption of health of those ones killed by the famine during the siege. So, first is indicated deception from friends: "I called to my lovers but they deceived me". That is, just like the Egyptians, since they did not help me, as I (Jerusalem) hoped for. As Isaiah, the prophet declares: "For Egypt's help is worthless and empty, therefore I have called her 'Rahab who sits still'" (Is 30:7).

Secondly, the consumption from the fact of the situation is considered. As expressed: "my priests and elders." Namely, as regarding the consumption they are considered as an indignity. Also: "perished in the city." As the prophet Isaiah 5:13 states: "Their honored men are dying of hunger, and their multitude is parched with thirst."

Thirdly, a reason for this consumption of health is assigned. As Verse 19 concludes: "while they sought food." That is: "to revive their strength". Namely, to revive themselves, while they cannot find any food.

Again, a reason for their need is assigned. For they (priests and elders) sought food for themselves, and not for their people. As the prophet Ezekiel 34:2 declares: "O shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?"

Commentary on Lamentations

BEHOLD, O LORD: the fourteenth or rather fifth topic of complaint, as all misfortunes are presented to the judge one by one, so that he, as if he saw the things themselves and not only heard the words, should be moved to pity.

Historical interpretation BEHOLD, O LORD: sometimes Jerusalem is perplexed with shame; sometimes, trusting in compassion, she is raised up, whence she says: BEHOLD, O LORD, that her affliction may turn the pious judge to compassion, shame to mercy. MY BOWELS ARE TROUBLED, like a woman in labor. I AM FULL: she points out, not that she is entirely touched, but that she is full of the BITTERNESS of sorrow and pain. MY HEART IS TURNED WITHIN ME by the weight of tribulation; THE SWORD of the persecutor; DEATH ALIKE, for the bitterness of tribulation.

Allegorical interpretation BEHOLD, O LORD: RES is interpreted ‘of the head’. For the disorder of the bowels or the destruction of the heart is a sighing of the mind that is denoted in the head. Therefore it is justly said confusion ‘of the head’, when the Church is filled with bitterness due to the falling of her own, she who daily exhibits her pain and tribulation before the most clement judge. The bowels are the reservoir of all food, in which it is digested; by which those are understood, who do not neglect to conceal within and ruminate the bread, which comes down from heaven, just as clean flesh. They receive this food through faith, digest it with charity and meditating God’s law, whence Isaiah: Of fear, O Lord, we have conceived, and have brought forth wind. The Church deplores these bowels being disturbed, when she suffers various temptations and is vexed within and without.

MY HEART IS TURNED WITHIN ME: namely because she does not put the seal of God upon her heart, whence: Put me as a seal upon thy heart. Indeed, if she had been sealed, the enemy would not have overthrown her. Thus, she is struck without by the sword of the persecutors, within by the doctrine of the heretics or the depravity of morals, which are more bitter than gall.

Moral interpretation BEHOLD O LORD: the soul, troubled by various pains, mourns her bowels, that is her mind being disturbed, whence: The spirit of a man is the lamp of the Lord, which searches all the hidden things of the bowels, that is of the mind. This sighing of the head is therefore good, as the mind is represented by the head, whence Jeremiah says elsewhere: My bowels, my bowels are in part, and adds explaining: The senses of my heart are troubled within me. For the bowels signify the mind, because as in the bowels the offspring, so the thoughts in the mind. To be sure, the faithful soul, wearied by temptations, deplores herself weakened within and without; without by persecutions, within by pains. Indeed, when we are weakened on the outside by scourging, on the inside are we wearied by suggestions by the flesh, whence he adds: ABROAD THE SWORD DESTROYS, AND AT HOME THERE IS DEATH ALIKE.

Jerusalem begins to be captured by the divine king himself. About this notion three further views are proposed. First is expressed the precise distress, second, Judah (Jerusalem) is accused of faults by enemies. As Verse 21 later declares: "Hear how I groan; there is none to comfort me."

Third, Judah (Jerusalem) seeks vindication. As Verse 22 later on says: "Let all their evil-doing come before thee; and deal with them as thou hast dealt with me because of all my transgressions."

About the precise distress during the captivity there is excited attention. For, this Verse 20 says: "Behold, O Lord, for I am in distress, my soul is in tumult." In reference, Psalm 51:1 declares: "Have mercy on me, O God, according to thy steadfast love; according to thy abundant mercy blot out my transgressions."

As to the accusation of faults by enemies, there is metaphorically expressed a grief that is interior, and a nearness to one's heart. So, Verse 20 says: "my heart is wrung within me because I have been very rebellious." Such is already exposed above. But elsewhere Jeremiah 4:31 says: "For I heard the cry of a woman in travail, anguish as of one bringing forth her first child."

Also, the Book of Ruth 1:20 declares: "She said to them 'Do not call me Naomi, call me Mara, for the Almighty has dealt very bitterly with me!'" And, Deuteronomy 32:14 says: "If I whet my glittering sword, and my hand takes hold on judgment."

Commentary on Lamentations

THEY HAVE HEARD: the second topic of indignation; for it shows to whom this act principally pertains, that is to God himself, whom the enemies have despised in their own affairs, whence: Let all their evil be present.

Historical interpretation THEY HAVE HEARD: there is none who doubts that the gentiles, surrounding Jerusalem, abused her captivities. In fact, they rejoiced that she had been deprived the help of God, whom they envied standing firm among so many tempests. THAT THOU HAST DONE IT: she brings God’s judgement into the reckoning, from which she does not ignore that all things are ordered. THOU HAST BROUGHT A DAY OF CONSOLATION: these are the words of the prophet, who announces the forthcoming consolation to comfort the captured people as if it were something past, because he sees it so clearly. He speaks in a rhetorical manner, to procure the favor of the judge and to instigate against the enemies.

Allegorical interpretation THEY HAVE HEARD: the Church deplores her own troubles and those of her friends, whence the letter SIN, which means ‘of teeth’, is placed before. This is the gnashing of teeth, of which it is read in the Canticles: Thy teeth as flocks of sheep that are shorn. They are those who do not need the milk on infancy but who chew solid bread, whence it is said to Peter: Kill and eat. As if: ‘I have served you not only bread to eat but creeping things.’ For such persons know, with the acuteness of doctrine, to kill vice and to lead creeping things to the body of Christ. Different, however, is the function of the teeth: Some divide, some diminish, others form words; thus others are mystical teeth, such as flocks of sheep that are shorn, who, deprived of old age, provide their offspring with the milk of doctrine and the garments of virtue. Others, whiter than milk, furnished with the beauty of their service, serve the Word to the utmost subtlety, whence the Apostle: Strong meat is for the perfect: for them who have their senses exercised.

THEY HAVE HEARD THAT I SIGH: the enemies hear the weeping spouse, who feels her absent husband, who, although always present through his majesty, suffers that his spouse is agitated by temptations, so that she is always alarmed and weak, that she may yield to the suggestion of the seducer. They have seen THAT I SIGH, which they always have wished, which they never have suspected. THERE IS NONE TO COMFORT ME, as the spirit of discipline shuns falsehood, and daily MY EVIL is multiplied. The demons are the enemies of the Church and heretics and false Christians. THAT THOU HAST DONE IT, whence: I am the Lord, I make peace, and create evil, that is allowing it by thy just judgement. THOU HAST BROUGHT A DAY OF CONSOLATION: this is more fit for the Church, because after the final captivity no consolation is left for the Jews. On Judgement Day, the Lord will render consolation for the just and punishments for the wicked.

Moral interpretation THEY HAVE HEARD: the soul deplores that THE ENEMIES HAVE HEARD the evils she endures. THERE IS NONE TO COMFORT: it is an increase of pain to the anxious soul, because the one she puts her hope in postpones his succor. In addition, she suffers unutterably from the fact that the invisible enemies, who formerly flattered her, now mock her. Indeed, her conscience, by more seriously blaming, insults her, and the vices that used to seem sweet, become bitter. Those, however, who before seemed to be her friends and who ought to have shown pity, if they happened to know our crimes, now scorn her as if enemies. Hence David: They that watched my soul have consulted together, saying: God hath forsaken him. But the soul has teeth, that is virtues; thoughts, that know how to separate fortunate things from unfortunate and require the comforting Spirit and to hope for the pity of God, whence he adds: THOU HAST BROUGHT A DAY OF CONSOLATION. Indeed, the forceful soul knows that after the straits, the penitents will be given indulgence, and the insolent repayed with punishments.

One is here accused of faults towards others. First, one is faulted for lack of aid. As said: "Hear how I groan; there is none to comfort me." Namely, like the Egyptians, or others in whom I can trust. Like the utterance of Jeremiah 31:15: "Thus says the Lord: 'A voice is heard in Ramah, lamentation and bitter weeping.'"

Second, Judah (Jerusalem) is pointed out as a delight to her enemies. As Verse 21 continues: "all my enemies have heard of my trouble; they are glad that thou hast done it." And Psalm 13:4 states: "Lest my enemy say, 'I have prevailed over him'; lest my foes rejoice because I am shaken."

Third, Judah (Jerusalem) is, as if, secure within divine justice. As Verse 21 concludes: "Bring thou the day thou hast announced, and let them be as I am." Namely, you (O Lord) lend them to their destruction, as a surety of comfort to me Judah (Jerusalem), now having like griefs and afflictions. As Isaiah 65:13 states: "Behold my servant shall eat, but you shall be hungry."

Commentary on Lamentations

Historical interpretation LET ALL EVIL BE PRESENT: TAU is interpreted ‘signs’ in plural, as that is shown with this sign, to which many significant things refer. Hence: Mark Tau upon the foreheads of the men that sigh. In this the cross of Christ is understood, just as its own shape testify to, and as in Greek omega is the final letter, so in Hebrew TAU, whence the Lord says: I am Alpha and Omega: the Beginning and the End. Likewise TAU therefore signifies the cross, with which the foreheads are signed, as not to be slayed by the killers. TAU are therefore the signs of the cross, or rather it is the cross itself, whence it is placed upon the foreheads of the men that mourn, but then it was the sign of the future cross, now it is the cross itself. Besides, TAU is the last of the Hebrew letters, which are as many as the books of the Old Testament, for which they stand as signs. Indeed, as TAU is the last of the alphabet, so is the cross of Christ for those books, he who is the end of the law unto justice, and all those signs in the books are secrets of the Lord’s incarnation and our redemption. Therefore, by rights TAU is interpreted ‘signs’, so that through the same signs one thing may be announced, in which all signs are revealed, also of Lamentations, in which many signs of the judgements of God are gathered. In the end it is proper that the weeping and the suffering, in whose foreheads the cross is signed, have their toil made up for by the Lord, and for those who have persecuted them or have not wanted to recognize the signs of such a work, a worthy vengeance is bestowed. Hence it is said: LET ALL THEIR EVIL BE PRESENT BEFORE THEE, and to the letter it happened so. Read the prophets and you will find everything complete.

Allegorical interpretation LET ALL EVIL BE PRESENT: as if: ‘why, O Lord, dost thou not revenge our blood? And revenge, O Lord, the blood of thy servants, which has been shed.’ MAKE A VINTAGE OF THEM: this will be fulfilled on Judgement Day, when the evil will receive what they deserve. But here, the impious take away temporal goods; in the future they will lose the eternal and just as they oppressed the saints, with the permission of God, they will, with God crushing, endure eternal afflictions. Which the Church fears and adds: FOR MY SIGHS ARE MANY.

Moral interpretation LET BE PRESENT: the soul, unfolded in the presence of God, asks: LET ALL EVIL BE PRESENT, namely that they heap up within and without. LET it BE PRESENT BEFORE THEE, that I may evade by your succor, I who have no confidence in myself. MAKE A VINTAGE of all their deceit, that they may not take away my fruit from me, AS THOU HAST MADE VINTAGE OF ME, when you have withdrawn your gifts in anger FOR ALL MY INIQUITIES. As if: Thou art just, O Lord: and thy judgment is right. And these are signs through which all signs’ facts are miracles, whence: Thou hast given a warning to them that fear thee: that they may flee from before the bow. They, however, who do not want to take heed, rush upon this, that the Scripture threatens with, whence: Raise up indignation, and pour out wrath, hasten the time, and remember the end. As if: ‘O that the saints would not always be assailed, that each and every one would receive what he has done’, as if: Work new miracles, revealed according to the signs. Therefore, at the end of and before this lamentation, he has put the letter TAU, that is ‘signs’, and filled with tearful verses by foretelling the future.

Here a vindicated Judah (Jerusalem) is sought. First is recalled the fault within memory. As expressed: "Let all their evil-doing come before thee." That is, from their sins. For, Psalm 109:14 exclaims: "May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out!"

Second, a penalty is sought. As said: "and deal with them as thou hast dealt with me because of my transgressions." And, as said above in Verse 12: "which the Lord inflicted on the day of his fierce anger."

Third, a cause is assigned. As Verse 22 concludes: "for my groans are many and my heart is faint." Namely, due to the evils that I (Judah, Jerusalem), suffer from such enemies. As Jeremiah 8:18 declares: "My grief is beyond healing, my heart is sick within me."

Commentary on Lamentations