Commentaries on Lamentations

"In the land of Hamath." Hamath is what is now called Antioch; and Deblathah is its suburb, Daphne. ^A

"He took/he lifted up Ula-madachar [Vallebardach]." Since the captives look downward, weighed down by calamity, "he took," he says, "his head"—that is, he straightened it, he lifted it up, he made him look up. Just as David also says: "Behold, he has lifted up my head above my enemies." (Ps. III, 4). "He took," that is, he lifted up, as is stated at the end of the fourth book of Kings.

FRAGMENTA IN LAMENTATIONES JEREMIAE

CHAPTER ONE

"And it came to pass." The prophet laments, according to the historical sense, the captivity which Jerusalem suffered at that time; but prophetically and more truly, the one it suffered at the hands of the Romans on account of their impious and lawless daring against Christ. For there, they were recalled from Babylon, but after the destruction brought upon them by the Romans, they were never recalled. What is written also refers to the soul, which has fallen from virtue and been carried down into the various forms of wickedness, and for this reason has been thrown into confusion—for Babylon is interpreted as "confusion"—and has been taken captive by spiritual enemies. ^B

"She has become as a widow." Deprived of the Word, her bridegroom.

"Full." That is, formerly full of good thoughts.

"A princess in the provinces." She who dominated by reason of her vices has become tributary to them.

"Weeping, she has wept." In the bringing in of the enemies. One must know, moreover, that the soul, when it sins, becomes immersed in night, set far from the Sun of righteousness.

"Upon her cheeks." Just as we understand eyes, so too are the "cheeks" of the soul spoken of, through which it is nourished by the foods of the Word, grinding them and ruminating upon them. ^C

"And there is none to comfort her." According to history, because the wrath was against everyone, and no one any longer comforted his neighbor. It is permitted, however, also to understand this as meaning the holy angels, who formerly loved the soul, when it has given itself over to wickedness, leave it without consolation.

"All her friends." The inhabitants of Jerusalem who transgressed the divine laws, and the false prophets; and those who formerly pretended to love such a soul—the impure demons—rejoice over its fall, after the manner of enemies. ^D

"Judah has migrated." From the place of virtue to the place of wickedness.

"And because of the multitude." For, despoiled of the glory which she possessed, she is surrendered to slavery.

^A "Sedit in gentibus." For, having been added to the adversaries, she has been far removed from the rest of God. "Apprehended her." For a human being, turning aside from the way of God, becomes subject to the passions, being oppressed, he says, by impure demons. Since, therefore, the passions pursue the soul, and the demons who incite them, the Apostle commands, saying: "Flee fornication."

V. 4. "The ways of Sion mourn." The law ordained that every male should appear before the Lord at three times of the year: at the Passover, at the Feast of First-fruits, and at the Feast of Tabernacles. Therefore, at these three feasts, the Jews from everywhere gather at Jerusalem. According to history, then, since no one comes to Sion because of the destruction of the city, the ways mourn. But according to the interior meaning, the institutions through which a man enters into virtue are in mourning, as the zeal of those who are learning has failed. "All her gates." The teachers, who neither themselves enter into the kingdom of God, nor suffer those who are entering to do so. "Her priests." According to the letter: because there are none who offer; spiritually, the priestly modes of virtue, sanctifying the customs of virtue, because no one runs to them. "Her virgins." The sound and blameless manners, not walking freely on account of the death-dealing tradition of the teachers. ^C

V. 5. "Her oppressors have become." The Babylonians have been highly exalted, and the deadly demons. "Her little ones." And those who cannot yet be judged for sin suffer evils for the punishment of their parents. Or he calls "little ones" the saints who are vexed on account of the sins of the multitude, or "little souls" are those which had recently begun to worship God, and having slipped in the course of virtues, have returned to vice. "Before the face." Those who lead into captivity set the infants before them and compel them to walk; thus do the demons also, driving the soul wherever they will. ^D

V. 6. "All her splendor." According to the letter, indeed, the temple and legal worship; but according to the spiritual sense, the knowledge of God, on account of the sin that has been brought in. "Have become." Whether the priests or others who in some way lead the people, no longer having those who offer anything to them. In the interior sense, because sin, like a scorching wind, has dried up those who were about to make progress in learning, the teachers’ ways find no pasture. "And they went away." While they were being led, he says, into captivity, they were destitute of strength. Or also thus: they were weakened, not being able to look upon sin and to resist it.

V. 7. "Jerusalem remembered." Into remembrance, he says, they came of the days before her humiliation,

when they dwelt in Jerusalem and had offerings; or also thus: they were brought into remembrance of their own sins, on account of which the captivity has come. ^A

FRAGMENTS ON JEREMIAH LAMENTATIONS

"Of all her desirable things." According to the letter, the temple, the solemnities, the sacrifices, the offerings, the sacred vessels. According to the sense, she remembered, he says, her own desires, which she followed and became a captive. ^B "Her enemies saw, they laughed." For it is characteristic of demons, when they have cast down the soul, then also to scoff at it.

"She sinned a sin." Every one who sins, it is clear, commits a sin; but he is said to "sin a sin" who sins with knowledge. He hints at the Jews, because they crucified the Lord who had been proclaimed to them and was expected by them, when he arrived.

"All who glorified her." According to the letter, the Synagogue taken into captivity; according to the sense, the soul laboring with wickedness, having been moved from its upright state.

"They humbled her." Either the demons who formerly puffed her up, when the Synagogue was sacrificing to them, whom she afterward turned away from; or also the souls of the saints, who loved Jerusalem from the heart, and glorified her when she was acting rightly, but turned away when she was sinning. ^C "For they saw her shame/nakedness." For through the severe punishment, her sins were uncovered and made manifest, on account of which she also underwent the punishments.

"And she herself groaning." The Synagogue indeed is no longer serving demons; but such a soul is coming to awareness, and groaning, and wishing in a certain way to draw its foot back from sins.

V. 9. "Her uncleanness is before her feet." That is, they are defiled.

"She did not remember her last end." If she had remembered, he says, that retribution follows, she would have assuredly repressed her own pride, that she might not fall under punishment; for the puffed-up man is humbled, but the humble man is exalted.

"See, O Lord." The holy man takes upon himself from this point the trespasses of those who sin, and offers up prayer on their behalf. ^D

V. 10. "The oppressor has extended his hand." According to the letter, first the Babylonians, afterward also the Romans seized the desirable vessels, and whatever was precious in Jerusalem. According to the spiritual sense: wickedness, he says, dared, it poured itself out against the soul, and darkened in it the desirable knowledge of God.

"For she saw the nations." God commanded the Moabites and Ammonites not to enter into the church of the Lord; Jerusalem therefore being made desolate, they also entered into the temple. According to the sense, some impure thoughts entered into the inner sanctuary of the soul.

^A V. 41. "Seeking bread." Either the physical bread, because of the siege, or the Word, which is the nourishment of the soul.

"They gave away their desirable things." In the time of the siege, they gave away everything precious that they had in order to buy food, so that they might just barely live and nourish the failing soul. Or also thus: having lost the desirable knowledge of God, they wanted to hear something from the false prophets in order to revive their downcast soul.

V. 12. "To you all." While Jerusalem stood, travelers often passed through its midst and even rested there. Once it was destroyed, however, they passed by outside of it. Therefore she says: "O travelers, who pass by outside, my word is to you; let my wound move you so greatly." But according to the sense, she says: "You who do not walk the straight and lawful path, seeing my pain, turn back to the knowledge of God."

"He has spoken into me." Having threatened with the rebuke of truth; and when He said to the Synagogue: "Behold, your house is left to you desolate."

V. 13. "From his height He sent fire." According to his height, he says, so did He sharpen the punishment against me; but it also signifies the punishment brought upon Jerusalem through the Roman war after the ascension of the Lord.

"Into my bones." For it reaches even to the joints and marrow, to the thoughts and intentions.

"He has spread out [a snare]." The inescapable punishment.

"He has turned me back." From good things to worse.

"The Lord has delivered me." That is, He has shown me desolate.

"All the day [long]." Subject to perpetual punishments.

V. 14. "He has kept watch." No sin of mine, he says, has been passed over.

"In my hands." What I sowed through my deeds, these I also reaped. Because each one must bear his own burden.

"My strength has grown weak." I was not able to oppose my enemies. Or also thus: The strength of the synagogue is the Law, which was unable to aid her.

"Because the Lord has given [me over]." That is, He has shown me to have committed things worthy of pain.

"I shall not be able." My stability has been shaken, that is, my firmness.

V. 15. "He has taken away all [my mighty men]." At the letter, to be sure, the princes and the teachers of the law; but according to the sense, the modes of right purpose, which iniquity, by opposing and prevailing, wipes out.

"He has called against me [a time]." A time, he says, of darkness; for when the intellectual light fails, the darkness enters in.

"To crush." So that every good purpose of mine may be wiped out.

"He has trodden the winepress." That is, all my

^A sins He has gathered into one, which He has trodden and made into wine; of which the Psalmist says: "A cup is in the hand of the Lord of pure wine," that is, of wrath. For the sins are examined, and as if trodden out, they distill the divine wrath, which the sinners drink.

V. 16. "My eye has brought down water." The contemplative faculty of the soul in a way weeps and laments over the sins.

"Turning back my soul." According to the literal sense, because the Jews are still suffering miserably; but according to the interior sense, it is the process of the remembrance of God, which turns the soul from death to life.

"My sons have become." Different works of our enemy the devil, who has become stronger.

"Sion spread out." Through shock, she had hanging hands, having cast away all good deeds.

"There is no one to console her." Neither the Law nor the prophet.

"The Lord commanded." He commanded, he says, the Lord, "Because those who oppress you are in a circle, be vigilant"; but he turned towards sloth. Or thus: The commandment of the Lord says: "Behold, I have set before your face life and death." Since, therefore, Jacob chose death ^B instead of life, those who afflict him have come to surround him.

"As a woman polluted with menstruation." Instead of: Being considered more loathsome than the very enemies in whose midst she is. And thus, after the captivity, she remained in her own uncleanness, not repenting.

V. 19. "For I called my lovers." Her lovers are the false prophets, the interpreters of prodigies, and the impure demons. But they are called her lovers either because she herself loved their deception, or because they, pretending to be held by love for her, became the cause of the divine wrath against her, since they could bring her no help; for this is what that word signifies, "They have deceived me."

"My priests." These things happened in the siege itself. But according to the deeper meaning, it refers to the teachers who have been judged unworthy of the word of God, who, not having been faithful stewards of the salvation of the peoples, did not find those to be taught, who are their food, since the people had collapsed together with the impiety of the teachers. ^C

V. 20. "My belly." That is, all my insides. The belly and the heart, according to the rules of figurative speech, are the distributive and vital faculties of the soul, through which its sensations are nourished and exercised.

"Outside the sword has bereaved me of children." According to the historical sense, the Romans used to kill those who were fleeing from the siege; but according to the higher sense, the incursion of the invisible enemies from the outside, that is, not innate to us by nature, destroyed my good thoughts; just as from within, the impulse of our own will toward evil does—for this is what "death at home" means. ^D

^A V. 21. "All my enemies." The enemies of the soul are the unclean demons, who are also called its lovers. For though they are enemies, they pretend to love; and after they have led one to sin, they also set out to demolish the soul. "You brought about a day." Of punishment. "Woe is me, woe is me." The repetition signifies the vehemence of the sorrow.

V. 22. "Let all come." Let the inquiry, he says, of those who oppress me be according to your truth; for the face of God is truth. "Gather them like grapes." The *racemuli* are the tiny grape clusters that often escape the grape-gatherers. Those, therefore, who glean the remnants gather these, examining the vines with curious investigation. Just as, then, the demons have bitterly attacked me, or just as the false prophets and false teachers who deceived me have ensured that my sins be examined strictly, ^B so too, O Lord, investigate them strictly according to your judgment.

CAP. II. V. 1. "How he has covered with a cloud." How he has handed her over, as if to a certain cloud, to the incursion of the enemies. "He has cast down from heaven to the earth." The beauty of Jerusalem, heavenly in its likeness, he says, he has turned into ignominy, having pushed it away from his own perpetual visitation. "And he did not remember." He calls the temple the footstool of God, as if the presence of God from heaven reaches unto it, or it refers to the Israelite people themselves, who were deemed worthy of the knowledge of God. For heaven is called the throne of God, ^C because God rests in the purest rational minds there. But the earth is his footstool, as the knowledge of him—according to the proportion that falls to us—reaches even unto us.

V. 2. "All the beautiful things." According to the letter, every legal form of worship; but according to the hidden sense, the customs of piety. "He destroyed." He calls the movement from the very foundations a destruction. "Fortifications." According to the letter, the temple or the magnates of the city; but according to the mystical sense, he has cast down to the earth the powers that were once impregnable. "He polluted its king." According to the letter, her more powerful ones; but spiritually, he says, he has shown the most excellent impulses of her will to be impure.

V. 3. "Every horn." ^D According to the history, all the tribes, or all the powerful ones; but according to contemplation, every manner of the soul's victory. "He turned back." Either he turned the right actions of Israel itself into the worse, that is, to the left—for all things on the left are behind the right—or God held back his own strength and did not bring aid to them when they were being pressed in war by their enemies. "And he kindled." The ruin brought about by the Romans. The wrath of God, therefore, as a fire, kindled against Jacob his avenging power.

^A

"He has bent his bow." He speaks of the total turning away of God, from which it comes about that lethal wounds are inflicted by enemies. "And he slew." Literally, their sons and daughters, and whatever animal was of value among them. But according to the inner meaning, the superior appetites of the soul; for the cause of this is the aversion of God. For his visitation is life. "In the tabernacle of the daughter of Sion." According to history, in the temple where they were slain; spiritually, where the soul rested. "The Lord became." Them making themselves enemies of God through the transgressions committed against him; for God hates no one. "He has destroyed." Literally, he speaks of the walls, and the temple, and the houses; but according to the inner meaning, the good thoughts that hedge in the soul. [Otherwise:] Because among the Jews after the crime they dared against Christ, there is no longer a prophet, no revelation, no legitimate sacrifice. "Humiliated." After the historical sense, he understands those who are captured by iniquities. ^B. "And he extended as a vine." Or he means this: that he delivered to the enemies the Synagogue that had previously been extended like a vine; or thus, that he spread it out before those plundering it, like a vine left unprotected. "He destroyed her festival." Jerusalem’s legal solemnities, but of the soul, the joy in God. "The Lord has forgotten." He has despised, he says, even his own laws, which commanded the keeping of feast days and sabbaths. "And he has provoked." He permitted them to be afflicted more vehemently, either himself being provoked, or even himself provoking by the prosperity of the enemies. "The Lord cast away." The legal [covenant], so that the spiritual [covenant] of the New Testament might succeed it. But if this is taken regarding the captive soul, it is because it seemed unworthy of the worship of God. "He shook off." He cast away severely. "They gave a voice." The enemies rejoicing exceedingly. "The wall of the daughter." He destroyed the wall, the law. ^C "He did not turn back." He increased the trampling. "And he mourned." He did not spare them, but cast those who persistently sinned against him to be trampled underfoot. "They have been fixed." Those who were entrusted with the duty of teaching have been submerged in earthly things. "He has destroyed." He has caused its instructions to disappear, so that he who wishes to enter is troubled and seeks. "They sat upon the ground." They who savored earthly things have been brought low. "They have been silent." They lost the dignity of the mastership; they were made mute. "They have imposed." According to history, a mournful ^D

habit in the time of captivity. But mystically, he says, of their own free will they preferred earthly things to their own salvation. ^A

"They brought down into the earth." They brought synagogues or souls that could have been saved down to earthly things.

V. 11. "They have failed in tears." Because piety was not hindered by the Gentiles, but they were corrupted by spurious sons.

V. 12. "To their mothers." Sinful souls to the Churches.

"Where is the grain?" Where is the freedom of the sacrament? They say this as if repelled from the sacraments because of their sins.

"When they were being dissolved." That is, because of sin unto death.

"When they were poured out." Although they were in the bosom of their mothers, yet they fail from the hunger of doctrine.

V. 13. "What shall I testify to you?" What good can I attest is in you?

"Or what shall I liken to you?" What sin shall I compare to yours? For truly, the slaughter of the Lord surpasses all things.

"For it has been magnified." The retribution for your iniquity.

"Who will heal you?" That is, no one except God alone. ^B

V. 14. "Your prophets." False prophets indeed prophesying lies, but teachers introducing false opinions.

"And they did not uncover." They did not reveal to you, he says, what is true, so that recognizing that you act unjustly, you might convert and not become a captive.

"And they saw for you." False prophecies and vain opinions that cast you out from God.

V. 15. "They clapped." According to history, those who looked upon the ruin of the people, seized with astonishment, clapped their hands and hissed, moving their heads; but in the mystical sense, those who walk outside of piety, impious men, or even unclean demons, do these things, rejoicing in the fall of those who formerly studied virtue. ^C

"Is this the city?" Regarding the temple, because it was famous in every part of the world; but regarding the soul they say: Is this the one that was called perfect and illustrious in virtue? ^D

V. 16. "They opened against you." They hissed; they attacked like wild beasts; for hissing belongs to wild beasts.

"And they gnashed." To gnash is to make a noise with the teeth.

"Truly this is the day." The confusion that arises from sins; but it was expected, because God was predicting it and threatening those who sin.

V. 17. "The Lord has done." He has judged justly.

"He has completed His word." He has brought eternal judgments to an end, not leaving sins unavenged.

^A Furthermore, He also testified to the Israelites through Moses.

On Lamentations

• "Arise." "Awake," he says, "and understanding as you examine your own self, anticipate the beginnings of the watch, that is to say, the commandments." As if to say: "Exercise yourself in the commandments, and render God propitious to you." As for "in the night," he says this because of the enemy's incursion.

• "Pour out like water." Extend your eagerness toward God more fervently.

• "Lift your hands to Him." Of those who grow slack at the beginning of any virtue—for example, someone begins perhaps the giving of alms, but lacked someone to encourage and teach him; he remained there, growing slack. Another [begins] abstinence, and so on. For those who are not making progress rest where they are, or even retrogress, dissolved by famine.

^B V. 20. "See, O Lord." For the Lord had said that there had never been such affliction, nor would there be.

• "If they eat." Following the historical sense, he refers to the assaults of the Churches upon their children.

• "The fruit of the grape." "Roasted," he says, "or boiled were the children whom they ate in the siege." Spiritually, however, Satan, who was a murderer from the beginning, subjected the better fruits of virtue, which are the marrow, to anger.

• "They will be slain." "If," he says, "you show those slain who are able to appease You and to teach, the fosterlings of the Church will be slain." Furthermore, "in the sanctuary of the Lord": because the places of holiness seem to stand, but their power is denied. These things you shall observe after the historical sense.

^C V. 21. "They slept in the way." Literally, those who ought to have enjoyed rest slept upon the ground. Mystically, however, the unlearned and the wise lay down in the places of turning away; for to go out is to turn away. As if to say, they departed from the boundaries of piety, thinking on earthly things.

• "My virgins." Those who kept chastity, as well as those who had fortitude proposed to themselves, were lured into sin, he says.

• "By the sword." In the very invasion of the enemy.

• "And by famine." The lack of the Word.

^D V. 22. "You have called." Literally, it says this: "All those living round about fled to me, Jerusalem, as to a strong city, just as when they used to run together for the festivals." Spiritually, however, the soul says: "Because You turned Your face away from me, You have given joy to my enemies." For he calls "neighbors" enemies who dwell near us.

• "And they were not." For unless one has fallen into perfect sin, he is not delivered over to severe wrath.

• "As I have prevailed." Literally: "When," he says, "I had prevailed in sin, I caused a multitude of enemies...

CHAPTER III

^A then attempts to swallow it up by his craftiness. "In secret places," that is, by being treacherous, ^B disturbing it ahead of time through sin.

V. 11. "Persecuted." That is, prostrated.

V. 12. "He bent his bow." The people of the Jews, using all kinds of railings and calumnies against the Lord; and the devil, having taken the soul into his power.

V. 13. "He sent into my reins." Against the Lord, he sought out requests for death; but against the soul, the devil sent deadly counsels.

V. 14. "I am become." The Lord, to the people of the unbelievers; the soul, to the multitude of demons. "Their melody." That is, mirth and joy.

V. 15. "He hath filled me." For they gave Him gall to drink on the cross; but for the soul, bitterness is sin.

V. 16. "And he hath bruised with gravel." The Lord, he says, because He gave Pilate no answer. The soul, however, says that the devil obscured my senses by the craftiness of sin.

V. 17. "And hath removed." The people of the Jews, not wishing to be reconciled to their own Savior; the devil, however, removing the soul from the peace of God.

V. 18. "And I said, My end is come." These things the Savior says concerning the Jewish people, which formerly was His inheritance and the hope of His glory. But the soul also says: "My iniquities becoming multiplied, I supposed that I would not be recalled."

V. 19. "Record." The Savior says this: "Having remembered my voluntary emptying and the sufferings which I endured, and having these and keeping them in myself, I wait, in order that by my longsuffering I might win over the Jews also." But from the persona of the sinner, you will understand it thus: "Of poverty," that is, of mutation; for the soul once changed is surrendered to the persecutions of sin. ^C "Of my bitterness." That which befell me in the land of sin.

V. 20. "And my soul shall be humbled in myself." Reflecting on these things within herself, she will condemn herself.

V. 21. "This will I recall to my mind." Memory, he says, of condemnation I will store up in my own heart. ^D "Therefore will I wait." For he who knows that he has sinned of his own free will, will wait for the correction of God, and His mercy.

V. 26. "And he shall wait." Firmly, he says, he will hope for the aid of Christ the Savior. For He Himself is the salvation of the Lord, according to Simeon saying: "For mine eyes have seen thy salvation."

V. 28. "He shall sit solitary." The place for disciplining the youthful acts. "He shall sit." He persists in the truth; for it

^A is one; but sin is manifold and multiform.

"And he shall be silent." That is, he shall cease from such a manner [of life].

"Because he has taken [it] up." The yoke, clearly.

V. 30. "He shall give [his cheek] to the smiter." According to the one who said: "If anyone strikes you on the right cheek, turn to him the other also." In a deeper sense, to the rebuke which is according to God.

"He shall be filled." In this present age, that he may not be in the world to come.

V. 33. "And he did not answer." He himself, he says, did not cause Adam and his descendants to sin; for God did not ordain sin, but we voluntarily submitted ourselves to the change.

V. 34. "To crush [the prisoners of the earth]." The discourse follows from the above: for God did not decree that [the prisoner] should be crushed under the feet of the adversary. "The prisoners of the earth," that is, those bound by the chains of their own sins.

V. 35. "To turn aside the judgment." To divert the power of judging so as to dissent against the Most High.

V. 36. "To condemn." God, he says, did not command that we should be condemned by the adversary when our suit is with him.

V. 37. "Who [is he that] has so said?" The manner of disobedience, ^B and the sower of deceit.

V. 38. "Out of the mouth." But [only] the good.

V. 39. "If a man murmur." Let no one, he says, accuse God as the author of sin; because since man has sinned voluntarily, he can also be converted through repentance; and excuses are vain.

V. 40. "Our way has been searched out." For the Judge is one whom nothing can escape.

V. 41. "In our hands." That is, lifting our souls from earthly things, let us offer them to God; as if offering a certain oblation, presenting our own souls through our works.

V. 42. "We have sinned." Since we have provoked [thee], you are not appeased; as if he were to say: We suffer just punishments.

V. 44. "You have covered yourself." You have covered [yourself], he says, like clouds, so that prayer might not reach you.

V. 45. "To close my eyes." The turning away of your face, he says, brought absence of light upon me; and just as for those who close their eyes, darkness settled upon me.

"You have set us in the midst of the peoples." Either those perceived by the senses, or by the mind; since we have been betrayed through our sins.

V. 46. "They have opened [their mouths] upon us." Assaulting with insults, or seeking to devour [us].

V. 47. "Fear and trembling." From the varied incursion of evils.

"Elevation and contrition." Either because of fear and pride, he says, we were crushed, or because our adversaries being elevated against us have crushed us.

^A "My eye is swallowed up." Darkness, he says, has encompassed my vision, and I lament, seeking recovery.

"My eye." It will, he says, minutely scrutinize and investigate the visual faculty of the soul regarding transgressions, more than the treatments that are performed through actions; for by "daughters of the city," he means the activities of the life.

"Hunting." After the manner of a tyrant, though they had suffered no prior injustice from me.

"They killed." The Jews, therefore, by putting to death the Author of life, and the demons, by casting the soul into their subterranean counsel.

"And they placed." The Jews, in order to cover the tomb; the demons, against the soul, the weight of sins, persuading it to despise better things. ^B

"Water poured down." Against the Lord, [various] afflictions; but against the soul, the waves of sin.

"I said, 'I have been cast aside.'" The Lord, having become man because of the Passion, speaks in a human manner, according to that which is in the Psalms: "I became as a man without help." But the soul of the sinner says this because of sin.

"I called." From where they cast me out.

"Do not hide your ears." Similar to that: "Incline your ear to my supplication."

"To my aid." The Lord and our God Jesus Christ foretells his resurrection; but he who repents says these things because God is by nature present everywhere. ^C

"You have judged, O Lord." From the person of Christ, because the Jews paid the penalties worthy of the crimes committed against him, having been handed over to the Romans. But from the person of those who are saved through Christ, because of the resurrection, because he condemned the prince of this world.

"You have redeemed." From the person of Christ because of the resurrection. But he who is being saved says to him, "You have redeemed me," having deigned to pay my debts through yourself.

"You have seen, O Lord, my disturbances." Which the Lord endured from the Jews, or also which the soul [endures] from its invisible enemies.

"You have heard." The preceding things are referred prophetically to the person of the Lord concerning what he suffered at the hands of the Jews; but they are said also from the person of the soul entreating the Father himself against invisible enemies. ^D

"Their sitting." Because sometimes they pretend to be at peace, or also instill negligence in the soul, as if it had already arrived at impassibility, and then they suddenly rise up against it.

"Look." Instead of, "Look upon their intent"; for whatever they do, they do for the destruction of the soul.

^A

V. 65. "You will render to them a recompense, my heart, toil." My heart, he says, shielding me, you shall render toil to the enemies. You yourself will pursue them in anger; for it belongs to no one else to drive away and put to flight the wicked demons, except to our Lord Jesus Christ.

CAP. IV.

V. 1. "Gold." The evangelical doctrine. "It will be changed." The Mosaic law, which was good, because it alone was inspired in them by God, although there were many laws among men. "Stones were poured out." They became common, each in the purpose of life that was set before him. But the discourse here also inveighs against the demons who bring these things about. ^B

V. 2. "They who were lifted up in gold." From the likeness of those things which are weighed in a balance, he took what he says. "They who were weighed against," he says, (for this is what "lifted up in gold" means for itself), that is, they were worth as much as any precious thing: how did they become fragile vessels so that they might be broken by the trickery of sin? Or because they do not remain in the good, namely, in the stated purpose.

V. 3. "Breasts." Poisonous dogmas or perverse interpretations. "Their whelps." Those who have faith in them. "Daughters of my people." Souls that have received their pernicious teachings like an ostrich in the desert. From want of help.

V. 5. "They who were eating delicacies." The pleasures which are had from the Word and spiritual teaching. "They perished." They were changed in their purposes: or even so: Having begun with the spirit, they are perfected by the flesh. For to begin virtue is for many; but to complete it is for few. ^C "They who were nourished upon crimson." Or upon blooming virtues, or upon scarlets, that is, upon the ways of the redemption of the blood of Christ. "They embraced." Having cast off the royal garment, which is signified by the crimson, they were dried up by their own iniquities, having put on the defiled tunic of the flesh.

V. 6. "And it was magnified." He compares Jerusalem with Sodom and shows that it sinned more greatly because of the slaughter of the Lord; and he predicts its downfall. "As if in haste." For the region of the Sodomites suffered a sudden and swift destruction. "And they did not labor." This is, they were not wearied in doing evil, God patiently bearing this, who does not punish in like manner one who sins similarly to them.

V. 7. "They were pure, Nazarites." Nazarites in the law are those who are set apart for God from the womb; he understands, therefore, those free from wickedness. ^D "More than milk." Instead of, they were not poured out, but were thickened in virtue.

"On the stone." Precious, he says, and incorruptible is their election. "It is darkened." Of those who possess virtue with hypocrisy. "They are not known." They have become an abomination in their ways. "The skin has cleaved." Because they do not have the moisture of the Spirit; these things also occurred to the captives due to the severity of the suffering they endured. "They are withered." Cut off from the life of God, and shriveled. V. 9. "They were better." Better, he says, were those who had not known the way of truth at all, but were subject to death, than those who had known it, but were deprived of the true nourishment, which is the word of orthodoxy. "They went away wounded by the fruits of the fields." From worldly actions. For the field is often considered to be the world. V. 10. "The hands of women." Historically, one of these was a certain Mary, who, being oppressed by the violence of the insurrectionists, who would snatch away whatever they found, and coerced by famine, ate the flesh of her own child. Spiritually, however, those who seem to be the hands of the Churches, the false prophets and false teachers, whom they had birthed in faith, they held fast in persecutions and, perhaps for the sake of money or something else, killed their souls. "They have been made." Those who traffic in divine things for their own gain are said to devour the souls of men, according to what is in the Psalms: "Who devour my people as a morsel of bread 53." "In the contrition." Because of many sins, God permitted the people to be under such leaders. "And it has devoured its foundations." The stability, the resolution of the soul; these things also happened historically. V. 12. "They did not believe." Those who were pre-eminent in virtue, the royal priesthood. "All the inhabitants." The multitude that was always protected by God; for the other was deserted. "Because it will enter." Because the Lord said: "The gates of hell shall not prevail against it 54," just as they did not prevail, even if they were permitted to trouble it for a time. V. 13. "Because of sins." That is, not because of the impotence of the mystery, but because of the sins of those to whom its administration was entrusted. "Of those shedding blood." To Jerusalem, indeed, these things happened because of the blood of Christ. In general, however, he speaks of those who crucify again the Son of God, and expose him to shame 55, by overturning the redemption once accomplished through their novel doctrines. V. 14. "They were shaken." In Christ, indeed, because of fear ^{A B C D}

of the Jews, even those who were pious among them were shaken. Generally, however, he speaks of firmness, for those who were as his angels in their ways were shaken. ^A

"They were polluted." For whoever cannot resist sin is defiled by it.

"They touched clothes." Whoever, he says, have been baptized into Christ, have put on Christ; he says, therefore, that they were shaken even regarding the faith itself.

V. 15. "Depart." Exhort one another to depart from the unclean; for that saying, "Call them," is the same as saying, "Let each one admonish his neighbor."

"Because they were inflamed." Because they have become subject to wrath.

"Tell among the nations." Tell, he says, to them: Do not add to dwell among the nations; this is, do not mingle with aliens. ^B

V. 16. "The face of the Lord." This is the portion and inheritance of those who are worthy of God, to stand continually in his presence. He does not look, therefore, upon those who do not have senses worthy of his vision, or who do not perform worthy deeds.

"The face of the priests." That is, they did not revere them.

"They did not spare the elders." They did not spare those who had grown old in virtue, but the heresiarchs and masters of the Jews corrupted them as well.

"Our eyes have failed." According to the letter, the besieged say: While we were yet living, our eyes were consumed by famine. Spiritually: Although, they say, we had experience of life, we were confounded by darkness; these are the words ^C of those who, after receiving knowledge, have been enslaved under sin.

"For help." The besieged, indeed, because they hoped in vain to be able to resist the Romans. But those in sin, because, having abandoned, he says, confidence in God, they looked in vain to their own help.

"We looked." Looking toward human help, we became haughty in spirit.

V. 18. "We were hunted." Historically, indeed, because in the siege they did not allow the children to go out into the streets. Mystically, however, he says that we did not allow our subtle thoughts to follow the unrestrained impulses of pleasures; it is clear, therefore, that even if we guard ourselves in all ways, if we do not place our hope in God, we are led away captive. ^D

V. 19. "The time has drawn near." These are the words of the saints, attributing to themselves the things which those who are punished for their sins endure.

"Our persecutors." Historically, indeed, the Babylonians and Romans; but according to the mystical sense, the demons: "For we do not have our struggle against flesh and blood 47."

« Super montes. » To the letter, because the enemies captured and slaughtered even those fleeing to the mountains; but to a higher sense, he says, they were inflamed by arrogant deeds. « In the desert. » In inhuman ways. V. 20. « The breath of our mouth. » That is, He is our life; He is our soul. ^A « He was captured. » For it was because of our sins that He was handed over. « Of whom we said. » To whom we confessed that, being protected by Him, we would be saved from our adversaries. « Rejoice and be glad. » Idumea is always taken as referring to the antiquity of sin. V. 21. « Even over you shall pass the cup of the Lord. » By the antiquity of sin, the prophet signifies the cup, that is, its destruction through the cross; so that through drunkenness and a fall, its ruin might be extended utterly beyond measure. For the word "pour out" signifies that its overthrow will be eternal: ^B when the last enemy, death, shall be destroyed. V. 22. « Your iniquity has reached an end. » Through the death of the Lord according to the flesh. « He will not add. » This does not fit the history; for after the Babylonians, they were again dispersed by the Romans, and up to this time they wander in exile. Understand, therefore, that while the Law had a succession, the grace of God knows no end. « He has visited your iniquities. » You who were once defiled in the antiquity of sin and known by its name.

CHAP. V

^A V. 6. « Egypt gave. » While the Romans were besieging Jerusalem, the Assyrians were indeed providing food for the army, but the Egyptians, fighting [alongside] the Romans, were also cruelly killing the Jews. Spiritually, however, you shall understand it thus: Egypt is taken for sojourning, and the Assyrians for captivity. Therefore, the sojourning can be taken for the vanity of this world; and Asshur for the performance of evil works.

V. 7. « Our fathers. » For you, says the Lord, are the sons of those who killed the prophets, and you therefore fill up the measure of your fathers. According to a higher understanding, [it refers to] the habits that have preceded; ^B for there are preconceptions of sins, the memory of which, after they have passed, continues to extend itself, torturing the conscience.

V. 8. « Servants have ruled. » The habits themselves, though they are servants, while they prefer iniquity to free will, become rulers; for according to nature, the power of choice is mistress of every counsel. But when it has turned to sin, and preferred the opposite to the good, that iniquity which was chosen rules over it, together with its evil counsels.

« There is none to redeem. » For no one is able to redeem, except God alone.

V. 9. « In [our] souls. » According to history, those who were besieged, exposing themselves to danger, went out secretly from the wall, if by chance they might satisfy their hunger with herbs. Spiritually, it signifies the struggle unto death, [which is] to resist sins.

« From the face of the sword. » According to history, it calls the nations that formerly fought against the Jews "a desert," [they themselves] once being desolate. Mystically, however, "from the face of the sword," that is, of cruel and savage sin. ^C

V. 10. « Our skin. » For those who are Christ’s have crucified the flesh with [its] passions and desires.

« They were shriveled. » [Caused] by a most vehement and grievous famine, whether sensible according to history, or intelligible, which pertains to the mind.

V. 11. « Women in Zion. » According to history, they treated them shamefully; mystically, however, [it refers to] the persecutors of the Church.

V. 12. « Princes in [their] hands. » In the hands of those who write against the truth.

« Elders. » For when truth is excluded, even the elders are dishonored. ^D

V. 13. « The chosen. » Lamenting [lit. mourning] over the things that have happened.

« And the young men. » [They were] so strong in faith, that they even bore the cross for Christ.

V. 14. « And the elders. » According to history, those who were sitting in the gates of Jerusalem, and provoking the people—these same, he says, were slaughtered in the places. But if [applied] to the mar-

have been slain. ^A If you conduct the account to the martyrs, you will understand that they have ceased from the exit of this age, that is to say, they have been perfected.

V. 16. "The crown has fallen." The Jews indeed say this is because of the law; the Church, however, because of those who mock the mystery of the cross.

V. 17. "Therefore they have been darkened." For the desolation of the land provided darkness for us out of despondency, since wild beasts, which delight in solitude, abounded in it; but in respect to You, it is not a desert, Who are present everywhere and see all things.

"Foxes." Those powerful in craftiness, bitter followers of heresies. ^B

V. 19. "But You, O Lord, remain forever." That is, You will restore us to Yourself at some time, since You are eternal.

V. 20. "Why to victory?" Why are You silent, so that we are defeated?

"You will abandon." Producing abandonment.

"Convert us." Because we are cast away on account of the multitude of sins, the prophet asks for propitiation, through which conversion to the Lord eagerly takes place.

"And renew our days." Just as by Your foreknowledge You have ordained the salvation of man.

FRAGMENTS ON THE BOOK OF BARUCH

CHAPTER I

V. 1. "Son of Chelcias." He mentions the ancestors of Baruch, perhaps as worthy of honor. ^C

V. 2. "In time." He did not say "in the year," but "in time," as if to say, "during those times"; for the city was not captured in the fifth or ninth year of the reign of Zedekiah, but in the eleventh.

V. 3. "To the ears of Jechonias." Nabuchodonosor had previously led him away to Babylon. This same Jechonias was the son of Joachim, and he was also called Eliakim, being a man of two names.

"And in the ears of all the people." For that which is "those who had come together for the hearing."

V. 10. "And offer upon the altar." Even if the temple had been razed to the ground, nevertheless they sacrificed in that place; for it was not permitted to perform sacrifices ^D elsewhere than in Jerusalem.

V. 11. "And pray for the life of Nabuchodonosor." It was God who had commanded them to pray for the peace of the Babylonians, that they themselves might also live in quiet.

"That their days may be." That they might be long-lived, or, that they might lead their lives according to piety.

V. 14. "In the day of a feast." For they had certain established times for feast days.

V. 15. "And you shall say, 'To the Lord our God.'" According to that of