making chariots in opposition to the virtues. And the irascible man, and the one strong for evil, is a man; he who is loose toward pleasures is a woman; and the elder is the one grown old in evil days; the young men are those of whom Isaiah says: *The young ones shall hunger, and the young men shall be weary, and the chosen shall be without strength*. And the contrary: *But they that wait upon the Lord shall change their strength, they shall put forth feathers as eagles, they shall run and not be weary*. But now he calls those chosen in evil; such as that which is: *And his food is chosen*. Those who are chosen for virtue are swallowed up by Nebuchadnezzar. He also had virgins—some Vestal, some Pythian, and others in other ways. And a soul that has not received the divine seed is a virgin to him. He has also shepherds and teachers instructing their followers; but also laborers who sow tares and cultivate thorns and thistles—the worldly cares in men. He has also leaders in malice and princes, and especially those against whom our wrestling is, against the principalities and powers. To all these, therefore, God renders in the sight of those who just now said: *Come, and let us declare in Sion the greatness of God*. He calls Babylon a mountain because of the height of its kingdom, which was from idolatry and unjust works, by which, having been corrupted, it corrupted others. Also, the city was on a height because of the river lying beside it, from which certain ascents led up to the city, it being two-parted and lying upon each bank of the river, in addition to the fact that the city walls were very high. A And he calls the punishing power a hand, which casts down the city from its own perceived security and fortification as if from rocks, and makes its stones useless because of the fire, so that no stone might stand together for a stronger building. By way of anagogy, the devil is also called a mountain, as in Zechariah: *Who art thou, O great mountain, before the face of Zorobabel?* And about him who had the deaf and dumb demon, the Savior was saying: *If you have faith as a grain of mustard seed, you shall say to this mountain, Remove, and it shall remove*. Therefore, the mountain is the devil, corrupted from his own malice, and corrupting those who mind earthly things. Nations, that is, Separate; for the service of God is a sanctification, even if it be punitive. For profane is he who is set apart for this, such as Cyrus was, to whom he says through Isaiah: *But thou hast not known me*. He called some that waged war against Babylon "nations," among which he calls the Armenians, Ararat.
Of its people, who in previous times were firmly established and held certainty in the powers and kingdoms they enjoyed; but now [they undergo] a change. B Jeremiah, when the people had been taken captive and were in Babylon, laments for the city and the country and the people because of what had happened, and he laments as he describes certain sections and divisions beginning in order from the elements among the Hebrews. And after completing the lamentation for each element, and at last the one beginning from Tau, which is the last letter of the Hebrews, he returns to the Aleph and laments again, and he does this four times, going through the twenty-two elements. If we see the soul becoming subject to the devil or even to his angels, and simply to the hostile powers—the soul which is by nature contemplative and able to look upon and understand the things that are—we will understand the captivity and the "captivator." But by taking refuge in Christ, who according to the prophet Isaiah preached "deliverance to the captives," we shall be delivered from the captivity, even if the captivator should reach the point of binding. For Jesus came "to bring those who are bound out of their chains, and those who sit in darkness out of the prison house." For this reason the Hebrews say that the books of the old scripture are equal in number to the elements, so that there is an introduction to all knowledge of God, just as the elements are for all wisdom to those who learn. And for this reason it is quadrupled, perhaps because the elements of bodies are also four. And after a few words: The edition of Aquila and Theodotion is not carried in the Lamentations, only that of Symmachus and the Seventy. And again: One might ask how, since the inscription of the book is in the plural, *Lamentations*, he calls this lamentation in the singular in the prologue. But while the particular ones are many, divided by the elements, all are referred to the one, toward one subject, Israel, being referred. The weeping that is blessed out of love; for it is for the holy to "weep with those who weep." Approaching Jerusalem, the Lord "wept and said: If thou hadst known, even thou, the things that belong unto thy peace." "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." If, then, "blessed are they that weep, for they shall laugh," it was necessary for Jeremiah to weep this mystical lamentation and, according to "blessed are they that mourn," to mourn those worthy of being mourned. And the multitude of the people, so far as the word goes, seems to denote the inhabiting Israelites, but the multitude of the nations, as we have said before, the proselytes. But in anagogy, since contemplative things are more akin to the soul and undisturbed than practical things, the multitude of the people would signify the wealth of the contemplations of the blessed Jerusalem; and the multitude of the nations, the great number of good actions. And after a few words: *How doth the city sit solitary that was full of people*; because the bride has cast away the bridegroom Word, she becomes like a widow who once abounded with the aforementioned nations. So far as the word goes, it is proper for Jerusalem to be thought of as being spoken of with admiration because of the change to the more gloomy state, sitting solitary [though she] once abounded with people, so that the solitude might be her desolation, having had as a husband the indwelling Word, when she followed him present and helping, but having been widowed and abandoned by him because of the things she had done wrong. And after other words: These things, then, are according to the letter; but according to the mind, Jerusalem, prospering and abounding both in people and nations and ruling over countries, is the divine soul. And it is not wonderful if not only a house, nor a manor, nor a village greater than this, nor a random city, but Jerusalem, which differs from all cities and is honored before God, is the name given to the perfect soul, with the city of greatest worth being surrounded by objects of consideration, with much increased buildings resulting from wisdom and all virtue. And after a few words: And just as it is possible to see Jerusalem prospering, abounding in people and nations and ruling in lands, so, if virtue is changeable, she is found sometimes solitary and widowed and enslaved, so that she even pays tributes to the enemy that has mastered her, according to the soul of one who has fallen away from the truth. Jeremiah, "when the people had been taken captive" and were in Babylon, "laments" the city and the country and the people because of what had happened, and he laments as he describes certain sections and divisions beginning in order from the elements among the Hebrews. And after completing the lamentation for each element, and at last the one beginning from Tau, which is the last letter of the Hebrews, he returns to the Aleph and laments again, and he does this four times, going through the twenty-two elements. If we see the soul becoming subject to the devil or even to his angels, and simply to the hostile powers—the soul which is by nature contemplative and able to look upon and understand the things that are—we will understand the captivity and the "captivator." But by taking refuge in Christ, who according to the prophet Isaiah preached "deliverance to the captives," we shall be delivered from the captivity, even if the captivator should reach the point of binding. For Jesus came "to bring those who are bound out of their chains, and those who sit in darkness out of the prison house."
For Jesus came "to bring those who are bound out of their chains, and those who sit in darkness out of the prison house."
Selections from the Exegetical Works of Origen on Lamentations
A "And it came to pass after he was taken captive." Jeremiah, when the people had been taken captive and were in Babylon, laments the city, the land, and the people over what had befallen them, and he laments by describing certain divisions and distinctions, beginning in order from the elements among the Hebrews; and after finishing the lament for each element, and for all of them, he returns to the one which is the last of the Hebrew letters, and laments again, and this he does four times, going through the twenty-four elements.
For the same reason, the Hebrews assert that the books of the Old Scripture are equal in number to the elements, so that there may be an introduction to the knowledge of God, just as there are elements for all who are learning wisdom. Perhaps for this reason they are quadrupled, because the elements of bodies are four. And further down: The edition of Aquila and Theodotion does not appear here, but only Symmachus and the Septuagint. And again: One might ask, how is it that, although the title of the book is in the plural, "Lamentations," in the prologue he expressed it in the singular, "lamentation"? But although they are divided among the elements, nevertheless they all refer to one thing, because they have one subject, Israel.
The same, according to theory. If we look upon the soul that has become subject to the devil, or his angels, and absolutely subdued to the hostile powers, B one that is by nature adapted for contemplation and for knowing things, but has become accustomed to curious questioning, we shall understand in a certain way both the captivity and the one who led into captivity. But those who take refuge in Christ, who according to the prophet Isaiah preached "deliverance to the captives," shall be delivered from the captivity, even if the captivator should reach the point of binding. For Jesus came to bring those who are bound out of their chains, and those who sit in darkness out of the prison house.
"Jeremiah sat weeping." Blessed is the lamentation that comes from love. For it belongs to the saint to weep with those who weep, and to rejoice with those who rejoice.
The same. When Jesus approached Jerusalem, He wept and said: "If you had known, even you, the things that make for peace. Jerusalem, Jerusalem, you who kill the prophets, and stone those who are sent to you, how often I have desired to gather your children together, as a hen gathers her chicks under her wings, and you would not!"
The same. If, therefore, "blessed are they that weep, for they shall laugh," Jeremiah had to weep this mystical lamentation, and according to that, "blessed are they that mourn," to mourn for those who are worthy of being mourned. C It seems that the "multitude of the people," in so far as relates to the text, signifies those Israelites who dwell there, but the "multitude" of the "nations," as we have said before, the proselytes. But in an anagogical sense, since contemplative things are more akin to the soul and less distracted than practical things, the multitude of the people might signify the wealth of the contemplations of the blessed Jerusalem; and the multitude of the nations, the great number of good deeds. And after a few words: "How sits the city, which was full of people, alone!"—because the bride, having cast away the bridegroom, the Word, "has become as a widow," she who once abounded with the aforementioned nations.
Of the same. As far as the letter is concerned, it is fitting that Jerusalem be understood as having been changed for the worse A in that it sits alone, having fallen from a state of being once full of people; or that it was deserted, that is, a wilderness; or that, while she had a living husband—even that Word that presides over reason—when He was present and assisting, she has since become as a widow and abandoned by Him because of sins. And further on: These things, then, are according to the letter; but according to a more sublime meaning, Jerusalem, being in prosperity and abounding in people and nations, and being a ruler of provinces, is the divine soul. And it is no wonder, if she is called not only a house, or a villa, or what is greater than this, a village, and not just any city, but one superior to all cities, and honored by God, Jerusalem designates the perfect soul, B truly worthy of its greatness, the greatest city, surrounded by that which is given to it by Wisdom and clothed in manifold structures of every virtue. And after a few words: As it is possible to see Jerusalem abounding in people and nations, and ruling over provinces, so it is with the fall of virtue: the same soul, being desolate, and widowed, and enslaved—so as even to pay tribute to the enemy who has conquered it—is just like the soul of one who has fallen from the truth.
A ruler over provinces. What, then, must be said concerning this, that she is a ruler of provinces, and to such an extent enslaved by C the enemies, that she must always pay tribute to evil masters, whatever they may order? For they order nothing good. Perhaps for each individual thing in which she sins here, she pays tribute to Nebuchadnezzar, which is interpreted as "a siege" and "knowledge of anxiety"—not only to Nebuchadnezzar, but to his satraps.
Weeping she has wept in the night. Regarding the first lamentation, which begins with Aleph, we were able to preserve the letter: if one could say regarding this that the city is said to have wept in the night, so that her tears were on her cheeks; unless he means that those called by the name of the city, the inhabitants who pay tribute, are remembered D as having wept, recalling from what peace and liberty they have come into such slavery and humiliation. How, then, shall we recount "in the night"? Or is it that at the time of the common rest of all human beings, the city, recalling her calamities—that is, those who inhabit the city—not resting, wept, and wept in torrents as tears flowed down upon their "cheeks"? And their weeping was intensified, and tears flowed, as there was not even one "comforting" them "from so many who loved them, and every one who loved them, rejecting" the friendship toward her and having changed it into "enmity." Who, then, according to the letter, are those who loved her before, from whom no one "was present to comfort her"? Perhaps the other cities of Judea; and for this reason perhaps, though they loved the metropolis, in the time of her distress they did not "comfort" her. And after a few words: These things, therefore, are according to the letter.
A If, however, the discourse is, as we have shown in what precedes, that Jerusalem signifies the perfect soul, she might be said to weep, having fallen from her own land and having been brought into confusion, and having a condition contrary to the laughter and joy which our Lord promises will exist for those who are weeping: "Blessed are those who weep now, for they shall laugh"; and in Job it is said: "Truly, He will fill with laughter a mouth," 96 which is perhaps called the laughter of one of the patriarchs. 97 He, therefore, who groans because he is in "the tabernacle," as the Apostle explained when he said 98: "For in this tabernacle we groan, being burdened," longing for the promised laughter and divine joy, is a most nourishing weeper, and one who benefits the soul.
Vers. 2. *From all those who love her.* We believe that to love is something divine, and, if I may so speak, spiritual, but to be loved by others pertains to things bodily and human. B Perhaps there is nothing evil to be observed in one who loves, for of those who are superior he says: "There is none to comfort her from all who love her." But of the inferior ones, "all" who love her have "rejected" her, and they have "become her enemies"; for the inferior ones have both rejected her and have become her enemies, while those who are superior have only not comforted her.
Vers. 3. *Judæa has migrated because of humiliation.* According to the letter, the sense will be this: Judæa has changed her proper place because of the causes of her "humiliation" C (which she has undergone having sinned, and having abandoned the stature and the uplifted state which she formerly had, being in piety), and also because of her "much slavery," to which she was enslaved, being subject to the passions. And having "migrated among the nations," she was settled, where she has not been able to "find rest," since "all" the enemies "pursued her" and "overtook" and overpowered her, she having become among the nations who "oppressed her."
Vers. 4. *The ways of Sion mourn, because there are none who come to the solemnity.* According to the letter, this is the sense. Since the Law says 99: "Three times in the year every male of yours shall appear before the Lord your God," the people from the time of Solomon, after the temple was built in Sion, hastened D to fulfill what was commanded. And since there were cities of Judea all around Jerusalem, from every side there were ways leading to Sion. These, therefore, the prophet says, because of the captivity, were mourning, being situated in the wilderness or even in those times, when there was great joy and gladness among them, as they were hastening from all sides to the mountain for the feast. And since there were many gates built everywhere, looking to the mountain, it is said here that all of these were destroyed, and the priests were groaning, because they could not perform the priestly duty on festival days, and on other days, either because they were already captives, or because no one was coming to them, who
A might serve the metropolis, in a time of crisis were not comforting her. And after a little: These things are according to the literal sense; but if the discourse, as we pointed out in what precedes, calls the perfect soul Jerusalem, she would be said to weep, having fallen from her own place and become confused, and having a condition contrary to the laughter of joy and hilarity, which our Lord promises will belong to those who weep over the one who is praised, saying: Blessed are those who weep now, for they shall laugh; and in Job likewise, He shall fill, it says, a true mouth with laughter. And perhaps for this reason one of the patriarchs is called Laughter. Therefore, he who groans because he is in the tabernacle, just as the Apostle has revealed by saying: For we who are in the tabernacle groan, being burdened; longing for the laughter in promise and the divine hilarity, he weeps a most nourishing weeping, one that benefits the soul. From all who love her. For we think that to love (ἀγαπᾶν) is more divine, and, if I may so speak, spiritual, while to love as a friend (φιλεῖν) is bodily and more human. Perhaps, however, one must observe that nothing in the one who loves is base. For concerning the more excellent ones, he says, There is none to comfort her from all who love her. But concerning the lesser ones, All who love her as a friend have rejected her, they have become her enemies; for the lesser ones both rejected her and became her enemies; the more excellent ones merely did not comfort her. Judaea has migrated because of humiliation. According to the literal sense, the meaning would be this. Judaea exchanged her own place, the causes for this being, for her, her humiliation by which she was humbled after sinning, and leaving behind the stature and the upright position she formerly possessed while being in piety, and also because of her great slavery, having been subjected to the passions. And having migrated, she was established among the nations, where she was unable to find rest, as all her enemies were pursuing her, having overtaken her, and having gained mastery over her when she was among the nations, who were oppressing her. The ways of Sion mourn, because there are none coming for the feast. The literal meaning is this. The law saying: Three times a year all your males shall appear before the Lord your God; the people used to strive after the building of the temple in Sion from the time of Solomon to perform what was commanded; and as the cities of Judaea were situated around Jerusalem, there were ways from every side leading to Sion. These, therefore, the prophet says are mourning because of the captivity, appearing gloomy and being in complete desolation, even in those times when there was great joy and hilarity among them, as the Judaeans from every place were hastening to the feast on the mountain of Sion. And as there were many gates built in Sion from all climates, the discourse says that all have been made to disappear, and the priests are groaning, evidently because they could not perform the priestly works on the feast days and on the other days—or perhaps others aside from those oppressing her, "the enemies," being such either in thought or in reality, were in "abundance," though those who had been abandoned because of their sins were made subject to the oppressors, "the Lord having humbled because of the multitude of impieties" those who had transgressed, and having done so to such an extent that not even "for their infants" was mercy left, but they "went into captivity," being driven by every "oppressor." And they started and were glad that "the Lord" had delivered to "humiliation because of the multitude of impieties" those who had not kept the "covenants" with him in the holy oracles. We must clarify the wording as much as we are able, examining what "the daughter of Sion" is, and in what she has "comeliness," and what "the pasture" is, which "the leaders" of the daughter of Sion do not possess, like "rams" lacking sustenance; and how these, deprived of "strength, walk before the face of the pursuer."
B
By an anagogical interpretation. But to trace the meaning: the soul that is the daughter of Sion is, for example, the daughter of righteousness if it is righteous, [and] the daughter of wisdom if it is wise. Since Sion is also the watchtower, the spectatrix, and the contemplative [power] investigating things, the daughter of Sion is not improperly called the investigator. As for her "comeliness" and dignity, what else should I reasonably consider them to be, but the wealth of the holy doctrines of truth, which are contemplated with wisdom? When, therefore, one acts negligently after having attained dignity and comeliness, he loses the possession of these and of the increase of divine wealth, and those things which were formerly her adornments depart. C And the "leaders," who were guides to the doctrine and conducted [others] to the possession of the afore-mentioned comeliness, like "rams" of the flock of sheep, "finding no pasture," have themselves also ended up in want, having abandoned the supervision of those who were able to fatten both themselves and the sheep, if I may so speak. Therefore, having become weak, and having been caught by the "pursuer," who is "our adversary the devil," they "walk before" him, driven wherever he wishes to lead. D If, however, the afore-mentioned daughter of Sion takes care of her beauty and her comeliness, and provides for the safeguarding of her dignity, she diminishes and mocks the king of the Assyrians, as we have learned from Isaiah, who says: "He has brought you into contempt and mocked you, O virgin daughter of Sion." For he who remembers past sufferings does not remember the present, but the past.
And after a few words: Having inquired into these things in this place, and seeking a reminder of her past humiliation and her rejection, because her people had fallen into the hands of the oppressor and the things that followed had befallen her, we observe whether perhaps the humiliation in the proper sense is nothing else than sin, just as exaltation is virtue, and rejection occurs as a result of no one acting other than the wicked deed itself; for this is sufficient to reject one from God and from everything that is naturally most excellent. When, therefore, Jerusalem was drunk—that is to say, those who inhabit her—and was beside herself A from sin, she was being humiliated; she was not delighted by her failings. But when her requitals arrived because her people had fallen into the hands of the oppressor, with no one helping her, then she was reminded of the things because of which she was suffering, realizing those to be the causes both of her people's fall and of her being left without a helper.
And after a few words: If such a soul is Jerusalem, it is worth seeking "her people," who, upon falling into the hands of the oppressor, with no helper existing, she remembers the days of her humiliation, and also the rejections of her own which she suffered, and in addition to these, her desirable things, as many as were from the days of old. And observe whether the theorems in the scientific soul are not the people of Jerusalem, which fall, being thrown down by every oppressor, because the soul has become inattentive and negligent. For the doctrines of those who are negligent flow away, being squeezed out by sins that hold the place in one who neglects better things, having by no means the help that comes from the Word. B The sense of the passage is such: Since Jerusalem had committed an act of sin, she has been in agitation and confusion to such a degree that all who formerly glorified her have changed and dishonored such a city, having seen her shame. And she herself, having fallen into agitation and into the dishonor that comes from those who once glorified her on account of the things she suffered in consequence of her sins, groaning, has no longer come to the things of her sins that were before, but having diminished them, has retreated backwards. C And after a few words: If Jerusalem is said to be such a soul, one that is energetic and discerning and capable of understanding "the peace of God which surpasses all understanding," then since it is possible for such a one to sin for many reasons, it is shown that she has changed into agitation, having departed from what is good and having come to be in worse things. And everyone who has fallen from virtue and is cohabiting with vice is rightly said to be in agitation. D It indicates the checking of the sins of Jerusalem, no longer "stretching out" to the things of her failings, nor being in the pasture of sins, but turning back to her own good. According to the physical narrative, what is said concerning Jerusalem now is as follows: The impurity of Jerusalem is an obstacle; but of what it is an obstacle, the prophet has left us to consider. Perhaps, then, he shows that the impurity is an impediment to her journey. But also, being such a one, it shows that Jerusalem has not "remembered her last ends." But he who has these before his eyes and sees what will happen because of sins, will not sin. Because of this impurity, then, it is an obstacle to her; and because she did not "remember her last ends," she brought down her own marvelous and great things, which she had when she was found worthy of visitation, and brought them into humiliation, though they were formerly exorbitant and greater than all praise. But even after all these things, there was no one to console her who had brought down her greatest things. And what else could I reasonably consider her "comeliness" and dignity to be, than the wealth of the holy doctrines of truth, which are contemplated with wisdom? When, therefore, someone is negligent, after having acquired comeliness and dignity, of the grasping of these and of the increase of divine wealth, those things which were formerly her adornment flow away and depart. By the "leaders" are meant those who led the Word and took by the hand [others] to the possession of the aforementioned comeliness; like "rams," the leaders of the flock of sheep "finding no pasture," they themselves also ended up in a state of want, having relaxed their attention to those who were able—if I may so speak—to fatten both them and the sheep. Therefore, having become weak, and having been caught by the "pursuer," who is "our adversary the devil," they "walk before" him, driven wherever he wishes to lead. If, however, the aforementioned daughter of Sion takes care of her beauty and her comeliness, and provides for the safeguarding of her dignity, she diminishes and mocks the king of the Assyrians, as we have learned from Isaiah who says: "He has brought you into contempt and mocked you, O virgin daughter of Sion."