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."
A
"Jerusalem remembered the days of her humiliation." She came into the recollection of her own sins, which indeed had led to captivity. For he who remembers while suffering terrible things does not remember the present, but the past. And after a little: Having debated such things in that place, and seeking a reminder of her "humiliation" and her "pushing away," because her people had fallen into the hands of enemies—and for such things to have occurred, fearing lest perhaps the humiliation of the Lord were not a matter of sin, as is exaltation, the operation of virtue, and ejection the result of no agent, occurring through some base action—for this is sufficient to repel by God, and by every natural good whatsoever. Since therefore Jerusalem was drunken, that is, its inhabitants, and deranged by sin, it did not perceive its failure; but when its requitals came, and its people had fallen into the hands of the oppressor, with no one helping, then at least it remembered those things because of what it was suffering; it itself having been the cause of both the disaster and the desertion of its people, and its being left without any help B at all. And after a little: If such a soul be Jerusalem, it is worth asking who is her "people," which falling "into the hands of an oppressor," by there being no helper present, she remembers the days of "her humiliation," and also her own "pushings away" by which she was put aside, and in addition to these, "her desirable things that were from the days of old." See if perhaps the doctrines in the rational soul are not the people of Jerusalem, which, when the soul has become mindless and negligent, falls and is cast down by every oppressor. For the doctrines of those who are negligent flow away, being squeezed out by sins that have seized the place in those who are negligent of the superior things, having no help whatsoever from reason. C
"Jerusalem has sinned a sin." The meaning of the phrase is such: since "Jerusalem has sinned a sin and has been in a commotion" and disturbance to such an extent, that "all" those who formerly "glorified her" have changed their minds and "shamed" such a city, having beheld "her nakedness." She, for the things she has suffered because of her sins, has been cast into commotion and dishonor, and has not gone forward from those who glorified her, but, groaning, has retreated back, having diminished them. And after a little: If such a soul be called Jerusalem, perceptive and contemplative of the peace of God which surpasses all understanding, since it is possible for it to fall and sin even for these reasons, it means that she has been moved into commotion and has apostatized D from what is good, and has moved toward evil.
A
*And she has turned backward.* This indicates that Jerusalem has ceased to sin, and no longer defiles herself with previous sins, or with the feeding of sins, but has turned back to her own good.
Vers. 9. *Her uncleanness is before her feet.* According to the proper sense of the words, which is now said of Jerusalem, it is this: The uncleanness of Jerusalem—that which was an obstacle to us—the prophet has left for us to consider. Perhaps, then, he signifies that her uncleanness is an obstacle to her progress. But such as she is, he signifies that Jerusalem did not remember her end. B These things, which he has before his eyes, and seeing that for her sins she will meet with [trouble], she does not sin. By this uncleanness, therefore, she has been hindered: because she did not remember her end; she cast away things that were great, which she possessed when she was worthy to be watched over, and reduced to rejection that which was before most ample and superior to all praise. But after all these things, there was no one to comfort her, where she had been cast down to the greatest extent. On account of all these things, see the rejection of the one speaking, *Lord, for the enemy has magnified himself against the things that have happened to my country.* And after a few words: It must be sought, therefore, according to the laws of anagogy, if it is possible in any way for uncleanness to exist which is not the cause of this. Let us consider also the first meanings of the Lamentation. Such a soul, having fallen, is certainly in uncleanness, which uncleanness hinders her from walking the holy path. And just as the holy Moses and his successor Joshua are commanded by God to loose their shoes when entering a holy place, it not being fitting to wear dead skin on the feet in a holy place, so if anyone intends to walk without hindrance, perhaps he ought not only to loose them, but also to wash away the uncleanness that has formed from the dust around the feet. And we think that the symbol of this was the Savior, who, having poured water into the basin, washed the feet of the disciples, saying to Peter, who did not yet understand the mystery and for this reason hindered Him: *If I do not wash you, you have no part with me*, and, *What I do, you do not know now, but you will know after these things*. Therefore, it will be necessary to gather the uncleanness around the, so to speak, feet of the soul, and to entreat Jesus to wash it away, so that we may be able to have a part with Him. For if this remains, it is an obstacle to our walking the path according to healthy logic, [that is, to] the Savior who said: *I am the way.* C
It is evident that the soul which is healthy, or even one which desires to be such, does these things, not only looking at the present, but also foreseeing what will happen in the future as a result of what is being done. And if, upon the present, she foresees the bitterness that will exist in the future regarding something thought to be good, she dismisses what seems to be pleasant and does the opposite, so as not to fall into something harsh after these things; but if, the present being painful, good hopes follow what appears hard, she will voluntarily give herself to the harshness of what appears to some to be terrible, in order to attain the sweet things that succeed the hard things because she has endured these. But all these things, he says, the one more figuratively called Jerusalem having suffered, she did not even have the means of one to comfort her; for having turned away the Word within her and having become wholly of [her] passion, she has lost her helper, the one who always arms [one] against pains and against the disposition that is attentive to what are thought to be terrible things. Upon these things, see the humiliation of me the citizen: as if a kinsman of the soul were speaking; the passion of my citizen, for the sake of the philanthropy I was taught, is my misfortune. Consider, therefore, O Lord, and do not completely abandon her who has suffered the aforementioned things; do not despise the enemy against her, I mean, namely, wickedness magnified and poured out against her. It can also be said more figuratively: *See, Lord, my humiliation* by the Word existing in the soul, having been dishonored and humiliated and, so to speak, having lost its own kingdom. D
The desires of Jerusalem, therefore, are to be understood as those things in the temple, and the holy of holies set aside and fit for priestly ministry, and those things otherwise believed to be divine besides being deposited in the temple, for example, the golden lampstand and the rest. For those of the people were convinced that these were deposited in the temple for the glory of God, and they preferred them to everything, desiring themselves to suffer something harsh at the hands of the enemies rather than for any of these to become subject to the enemies. The sanctuary is the custom of those from the circumcision for calling the temple. But Jerusalem suffered a most paradoxical thing at the time of the captivity. For she saw nations, which God commanded not to enter into the church, trampling the sanctuary, where it is not lawful even for the Israelites to enter, only the priests being deemed worthy to be in that place with purifications that were not random. And the enemies even reached the inaccessible areas, having entered into a place which the high priest *with great purification entered only once a year*. And after a few words: But if Jerusalem, just as we have set forth previously, happens to be such a soul, one must understand the natural goods of her as being her ornament, through which she served the Divine, deposited in her inaccessible places to everyone except the high priest, the Word, to be called her desires.
A And over all these the enemy, who has prevailed in the struggle, oppresses her—a soul who did not fight well on her own, but who was deservedly abandoned by divine assistance—and extends himself through the activity of evil B and future times, from the things that come to pass. And if indeed in the present something is done that purports to bring some good, it foresees the future bitterness; and rejecting what seems sweet, it does the opposite, so that it may not later fall into some evil. But if the present is laborious, yet hope follows for the good after the harshness, it voluntarily delivers itself to the harshness of that which to some seems hard, because what is pleasant to those who have endured these things follows upon the harsh.
"There is no one to console her." B All these things, he says, that Jerusalem, which is called by way of trope, has suffered, nor did she find one to console her; for having turned away from the indwelling Word, and having become entirely immersed in her passions, she lost the helper, she arms the state that always brings on her pains and those things which are regarded as terrible. For this reason he says: "See the humiliation of my soul: for as my kindred soul would say; as a citizen of mine is afflicted, because I am taught by her humanity, she is my fellow citizen." C Behold, therefore, O Lord, and do not utterly abandon her who has suffered the things previously mentioned; do not overlook her enemy, I mean the wickedness that has been magnified and poured out against her. D And it can be said more tropically that "See, O Lord, my humiliation" is spoken by the Word dwelling in the soul, who has been dishonored and humiliated and, if I may so say, has lost his own kingdom.
Verse 10. "Her enemy has stretched out his hand over her desires." B The "desires" of Jerusalem must be understood as those things that were in the temple, and the things deposited in the Holy of Holies, fit for the priestly ministry, and those things otherwise believed to be divine besides being deposited in the temple, such as the golden lampstand and the rest. For those of the people, being persuaded that these things were deposited in the temple for the glory of God, preferred them above all, desiring themselves to suffer something severe from the enemies rather than for any of these things to fall into the hands of the enemies. But it is the custom of those of the circumcision to call the temple "the sanctuary." C Jerusalem suffered something most paradoxical at the time of the captivity. D She beheld the nations, and God commanded that the Church should not enter, for to all those others, even to the Israelites, it was not permitted to enter, and only those deemed worthy of the priest[hood] were permitted within that place after not just any purification. The high priest once a year would with difficulty enter the place with great holiness. And after a little: "If, however, the soul should be," it must be understood according to her nature that the goods of her, by which she served the Divine, were deposited in her inaccessible places, to be called her desires. And over all these things the enemy, having prevailed in the struggle, oppresses her, and she is not fit to be left behind by divine assistance, having extended him through the activity of the evil...
B Might there not be "diverse desirables"? Primarily, those already declared, "upon which the enemy stretched forth his hand," and secondly, those of each one of the people. The common ones he has seized, while in exchange for their own, each one was buying food. As for the anagogical sense, just as Esau sold his birthright for the sake of pottage, from which he took his name [for Edom is "Red Earth," and indeed he became earthly, having despised the birthrights, and having made primary the earthly things which Jacob pursued as necessary things in a secondary capacity because he was still in the body], so too with Jerusalem. But the one gives to the worthy Jacob to obtain what he had as "desirables," even if he did not choose these first; but the "people" of Jerusalem also "gave" theirs for the sake of "eating," yet not to one who had prepared this in a holy manner, but to the Babylonians, who were about to heap insults upon the desirables given to them. For Jacob knows how to adorn the things from Esau, but the Babylonians do not use the things given to them for their own good. Thus also the soul, through a lack of necessary needs, casts aside divine teachings for those who wish to learn out of mere curiosity, for the sake of slander and mockery. C D
A in servitude, and those who were illustrious have become obscure and ignoble through vituperation and disgrace. Consequently, the city has fallen into eternal grief.
Ver. 14. *Watch did over my impieties, in my hands they were complicated.* Providence, he says, does not slumber regarding my impieties; for God, as if taking them into His hands, through investigation, has entangled them with the works of retribution; and it has become to me as a yoke upon [my] neck, and servitude is imposed. For I served Nebuchadnezzar with a servitude, just as [it is written regarding] the impieties; therefore my strength is weakened, and delivered to these, I cannot endure the dominion [of those] to whom I am surrendered. And after a few words: *The yoke of his upon my neck.* It is shown through the present text that those things said as if concerning passions of ours, [which are] said of God, must be understood more figuratively. For how else could the impieties of Jerusalem being "entangled" by the hand of God be understood, if not figuratively? For one would not say that these too take place corporally. And how is it not absurd, when Jerusalem is a city, for the term "neck" to be taken figuratively, while the limbs said to be of God are not heard in the same way? Let it be said now as [if] by a soul having fallen asleep into impiety, in breaking away from the saving yoke of the healthy Word, which the Savior calls "kind," and slipping instead into that of impieties, through which it "weakened," having been released from the divine oversight and delivered to the sin that reigns over evils, the desires of which, because of the limitless and infinite nature of evil, it cannot entirely serve and provide satiety for. Truly, sin humbles and chokes and makes one look downward; and the "yoke" is also the conscience, always choking and wounding, and not permitting one to look upward, and removing all boldness. It inflicts, he says, a slackening also "of the strength" which I did not use well, and I am loosened, viewing the evils that hold me fast. B C
Ver. 15. *The Lord removed all my strong ones from my midst.* He did not remove them from my midst; for although I was deprived of them, I could not turn [them] to other uses; but He judged in the midst of me that I should suffer the most painful things, the Lord himself [treading] the wine of His wrath in the winepress unto saturation for me and for the virgin of the most royal Judah. I would say that the "strong ones" are those powerful in war and defenders of the fatherland, and "the elect" are the noble, or the wise. The saying here is explained, regarding the punishment of sinners, in the Psalm where it is said: *A cup in the hand of the Lord of pure wine, full of mixture, poured out from this into that* — the one being punished upon the one [also] being punished — *until all the sinners of the earth drink; for the dregs remain for those who are more sinful than these, into whom the final dregs shall be poured out.* D
*The Lord trod the winepress for the virgin daughter of Judah.* It is not difficult to know how the Lord trod the winepress for the vir-
gin daughter of Judah. It is not difficult to know how the Lord trod the winepress for the virAgin daughter of Judah; for since everyone reaps what he sows, he will likewise reap these things. He who has made better wine will be gladdened by his own fruits; but he who has cultivated the "vine of Sodom and the shoot of Gomorrah," and has brought forth "grapes of gall and a cluster of bitterness, and the incurable venom of vipers," when all these things are gathered by the Lord into one "winepress," and his evil works are trodden and pressed, he shall drink in accordance with such fruits, in order to vomit up the gall and the bitterness and the venom. And he shall drink, according to Jeremiah, in order to vomit, and according to Isaiah, in order to be awakened and to clothe himself in his kindred glory; for not in vain does "the Lord tread the winepress," and especially for the "virgin daughter of Judah."
The soul, therefore, having received from its Creator many powerful and choice gifts, being deprived of these through wickedness and paying the penalties, confesses what it has suffered. B And the "time called" for being "crushed" is the time of retribution, when, according to Ezekiel, "none of the righteous deeds which the righteous man has done shall be remembered in the day of his sin." Yet by lamenting what has happened he is benefited, for those who mourn and weep have the promise of consolation and laughter.
A If, however, he speaks of the inhabitants, these would be the farmers and workers, not restraining their hands for work on account of the calamities. But if the hands of Zion are to be taken figuratively, how much more so the members of God according to the Scripture. And the mountain itself, so to speak, groans with the people, having neither God nor a holy man to console it.
By "the mouth of the Lord" the prophets must be understood, of whom Isaiah, being one, said: "For the mouth of the Lord has spoken these things." Jerusalem is reproached by the Savior as having "killed the prophets," insofar as it embittered the mouth of the Lord by delivering them over to the bitterest pains. And God, who "searches for the blood of the prophets," delivers her young men and virgins to the sorrows of wars and again to captivities. In exchange for what she has suffered, she confesses this to others, presenting herself as an example to them, so that having learned the justice of God, they might not suffer similar things.
B After the literal sense, understand by "virgins" those living in incorruption, and by "young men" those distinguished in virtue; for often the saints also suffer with those who are held liable.
Who "the lovers" are, Ezekiel has revealed, speaking to Jerusalem, whom he calls Oholibah: "Thus saith the Lord God: Behold, I raise up thy lovers against thee round about, the sons of Babylon and all the Chaldeans"; for these, formerly being friends, according to divine providence turned into enmity. This is what often happens in love that turns to hatred; for He says concerning Samaria: "And Aholah played the harlot away from Me, and set her mind upon her lovers, the Assyrians," and after a little: "Therefore I delivered her into the hands of her lovers, into the hands of the sons of the Assyrians." He speaks also concerning Jerusalem: "And her sister Oholibah saw, and she corrupted her desire more than the harlotry of her sister, and she set her desire upon the sons of the Assyrians."
C In the prophecy, then, she aches in her soul as one about to suffer most terrible things; but in the present Lamentation, as if these things have already happened, she is troubled, and through her sins she acknowledges the goodness of God to have become most bitter to her, so that even the one who had many children has become childless, and, what is most terrible, by a hostile hand. Since it is a personification, one should not seek for a city a womb that has given birth or a heart that has been broken.
Jerusalem divides her speech toward the enemies, whom she wishes to hear, and toward God. But why does she call upon her enemies to listen? And why does she say to God concerning them how they rejoiced? Perhaps, then [since "by their trespass salvation has come to the Gentiles, to stir them to jealousy," and "when the fullness of the Gentiles has come in, then all Israel will be saved"], she speaks prophetically the first things to those from the Gentiles, and the second things to God. I have been abandoned to suffer so that you might have room, and I have become for your sake an enemy of God, even though according to the election I am beloved for the sake of the fathers. Therefore, hearing my groaning, understand also its cause; for I have been completely abandoned for your salvation, not having anyone to console me after the experience of evils. For now "a ruler has failed from Judah, and a leader from his thighs"; for He has come to whom "the things reserved" belonged, "the expectation of the nations," at whose blood being avenged, there is no one left to console Jerusalem.
That is: may their wickedness no longer be permitted to range freely, but may it be under your visitation, as if one were to pray for wounds to come to the sight of a physician in order to obtain a complete healing. For this is what "all" means; for it is most blessed, firstly, not to sin, and secondly, for all our wickedness to be visited by God.
To "glean" is to glean after the harvest the small things that have been left over, which the poor do. As, therefore, when you were visiting carefully, you were pruning my vine-branches, removing all the worse things even up to the smallest "from the grape of gall and the cluster of bitterness," so glean you my enemies. For this is profitable to me, if at least after they have been completely saved, I too, according to your judgment, O Lord, shall obtain salvation; seeing whom I have been very grieved and have condemned myself, being in need of the visitation from you.
Similar is the passage in David: "All the horns of the sinners he shall break." He now speaks of the rulers, in whom the strength of the nation is like that in the horned animals, and because the rulers extend from the body like the subjects. And the mountain itself, so to speak, groans with the people, having neither God nor a holy man to console it. "The mouth of the Lord" is to be understood as the prophets, of whom Isaiah, being one, said: "For the mouth of the Lord has spoken these things." Jerusalem has been reproached by the Savior as having "killed the prophets," insofar as it "embittered the mouth of the Lord" by delivering them over to the bitterest pains. And God, who "searches for the blood of the prophets," delivers her "young men" and "virgins" to "sorrows" from wars and again to "captivities." In exchange for what she has suffered, she confesses this to others, presenting herself as an example to them, so that having learned the justice of God, they might not suffer similar things. After the literal sense, understand "virgins" as those living in incorruption, and "young men" as those distinguished in virtue. For often the saints also suffer with those who are held liable. Who "the lovers" are, Ezekiel has revealed, speaking to Jerusalem, whom he calls Oholibah: "Thus saith the Lord God: Behold, I raise up thy lovers against thee round about, the sons of Babylon and all the Chaldeans";
"; and because this is a prosopopoeia, one must not seek a physical womb of the city that gave birth, nor a broken heart. A
Ver. 21. Hear, I beseech you, that I groan. She divides her address: she speaks to the enemies who she wants to hear her, and to God. But why does she invite her enemies to listen? What does she say to God about them? Perhaps, since "by their [her and Israel's] transgression salvation has come to the Gentiles to provoke them to jealousy," and "when the fullness of the Gentiles has come in, then all Israel shall be saved," she speaks the first things prophetically toward those from the Gentiles, and the second things toward God. I have been abandoned to suffer so that you might have room, and I have become an enemy of God for your sake, even though according to the election I am beloved because of the fathers. Therefore, B having heard my "groaning," understand also the cause of it. For I have been completely abandoned for your salvation, not having the One who always comforts me after the experience of evils. For now "a ruler has failed from Judah, and a leader from his thighs," for He has come to whom "the things reserved" belonged, "the expectation of the Gentiles," through whose blood being vindicated, there is no longer anyone "comforting" Jerusalem.
Let all their wickedness come before thy face. That is: let not their "wickedness" be allowed to proceed any further, but let it be in your visitation, as if one were to pray for wounds to come into the sight of a physician in order to obtain perfect healing. For this is what "all" C means; for it is blessed, firstly, not to sin, but secondly, that all our wickedness be visited by God. D
A You might say that every lofty thought is a horn, and fire is shameful passions which, when sinners deliver them up, surround and destroy all help, according to, "The angel of the Lord shall encamp round about them that fear him."
"He hath bent his bow as an enemy." For the enemies dared to commit slaughter in the temple while God permitted it. It is well spoken, "as an enemy"; for God does not punish by exercising enmity, but by desiring to profit those who suffer or those who see. By "tabernacle" he calls the temple, following the ancient holy place, and by "bow" he designates the punishing power, as is read in Habakkuk: "Bending you shall bend your bow against the scepters," says the Lord, meaning clearly the opposing principalities and powers. But the Son, who is at the right hand of the Father, B has greatly prevailed, destroying also the idols that were set up in the temple (for these things were the desires of the eyes), and having slain the demons that dwelt there in place of the idols.
"He hath thrown down all his strongholds." By "strongholds" he understands houses; Symmachus interprets it as palaces. He repeats the lamentations, as if one were mourning in deep sorrow. Again, he shows that he has taken up a "humble" thought and "humble" conception, with those things which were as dwellings and fortresses having been pulled down, as if filling the governing faculty. For virtues are the dwellings, for we are sheltered by them, and "strongholds" are the irrefutable thoughts. For this destruction of "fortresses, which exalt themselves against the knowledge of God," is not now for the worse, nor is it the humility by which one "learns the justifications of God"; for these things are by nature worthy of joy, but not of lamentation.
"And He has spread out his tabernacle as a vine." By "tabernacle" he means the temple, and by "vine" and vineyard he means Israel, according to, "You brought a vine out of Egypt," in David, and, "A vineyard was made for the beloved," in Isaiah. And David adds, "Why have you broken down her hedge?" and what follows; and Isaiah, "You have taken away its hedge," and the things following on this. This present Lamentation has also declared these things. For God, having drawn in his protection, delivered it to the enemies, with the "angel no longer encamping round about it" because they did not "fear God." D He also abolished the times for worship according to the law, as he says in Isaiah: "My soul hates your fasting and idleness and your feasts."
A containing the houses of the city, or the palaces, as Symmachus explained. But the enemies, having occupied the temple as well, made shouts of victory as though it were a complete triumph. And the altar of the soul is the rational part within us, through which the passions, being put to death, are sacrificed.
Vers. 8. *The Lord devised to destroy the wall of the daughter of Sion.* For he took away all her security, extending the measure of punishment: which Zechariah also saw. B
And the bulwark lamented. The wall and the bulwark mourn, for they are truly worthy of mourning and evoke tears even in those who see them. For who shall dissipate the counsel? And who shall turn away his exalted hand? Isaiah says: as if mourning for a city, or a soul, so that it becomes "a trampling" for the enemies, it is fitting for the angels who formerly guarded her, one after another, both greater and lesser, to mourn. For if they rejoice over those who are saved, how shall they not mourn over those who have fallen? C
Vers. 9. *Her gates are fixed in the ground.* For they became invisible, having been "swallowed up" as if by earth or sea. And both "king" and "princes" and "false prophets" and her "law" perished through the necessity of slavery, which they had indeed destroyed by their own choice even before they were captured. The "gates" of the soul are the senses, which, when the soul sins, are flooded with passions and become "earthly." And the powers of the soul that guard these are relaxed, since the mind that should be "ruling" and the "ruling" thoughts have perished in the passions, when the "law" and order of the soul are destroyed, and it becomes a Babylon, full of confusion, having nothing that is provided for or assisted by God. D
Vers. 10. *They sat upon the ground.* He narrates sorrowful spectacles that have occurred in the place of joy. For out of fear they did not even allow the elders to mourn, and they forced the chief maidens to cast their eyes upon the ground, lest they should appear and be dragged off by them for violence to themselves, in order to satisfy the lust of those who were originally rulers. You could say that for those who were once eminent in virtue, by which they were thus distinguished, having become earthly and applied to irrational passions—according to reason continuing to do nothing—and having the leading spirit of the soul turned toward the ground, that which they once guarded as chastity, they made worthy of tears, and corrupted the thoughts which they previously kept incorrupt.
Vers. 11. *My glory is poured out upon the earth.* By his glory, the prophet calls the people of God and the piety of the fatherland; he was destroying the weakness of the little ones. You could also speak of it in a more sublime sense, according to that saying: "Who is weak, and I am not weak?" As if they were kin according to the flesh, bearing the passions of the souls of those others, and the weakness of true cognition is accepted, and the headlong movement of the mind toward earthly things, and the loss of the glory of the heights.
...my protector, according to that: "You, O Lord, are my protector, my glory, and the lifter of my head."
Verse 15. "What shall I testify to you?" He made manifest the complete wickedness that had no testimony of virtue, nor any [one] who had committed similar sins. For what is an "equal" sin to that of one who, having been far from God, has rebelled after approaching Him? "For if I had not come," He says, "and spoken to them, they would not have sin." Therefore also, "In those who draw near to me I will be sanctified," because "he who does not know the will of the Lord and does not do it, shall be beaten with few [stripes]; but he who knows and does not do it, shall be beaten with many." Therefore such a "suffering," which the prophets were unable to heal, requires God alone. For this reason He has borne flesh, while the prophets confess their weakness in the words, "Lord, who has believed our report?" And Jerusalem said even before: "See if there is any suffering like my suffering." Therefore, "He who has struck will heal; for He makes [one] feel pain, and again He restores." For the "who" is used both for the rare and for none; for no human being can heal the wound brought upon one by God.
"Prophecy is vain," that which has no outcome, and which idols render "vain." And some prophesied on their own account, supposedly "for a handful of barley and a morsel of bread," according to what is written; which is to say, those who know not how to refute sin, nor B to save [men] from the captivity of demons, perverting souls with pleasant speeches. As the true assumption is from God and the Word which is from God, and is by nature true and unites to God, so the word of demons is false, and separates and drives away from divine help. What then are the "ejections" which are not vain, as has been shown, and the "assumptions"? Clearly, those which snatch [one] from error, and lead [one] to God.
Verse 16. "All your enemies have opened their mouth against you." For our enemy the devil goes about, like a roaring lion, seeking whom he may devour, and like a serpent he breathes his hisses upon us. But far be it from him to say, "I have swallowed," or for him to find in us "the day that the burning sun makes." For it is said: "The sun shall not burn you by day." For pleasure and anger burn, and offer us error as if it were light and knowledge. Therefore, those who sing will say: "Unless the Lord had been with us," that He might not swallow us up alive; and that: "The lamp of the wicked shall be put out."
Verse 17. "The Lord has done that which He determined." Not of themselves did the enemies do it; it seemed [good] to God, and it has come to pass. Therefore he said to Nebuzaradan: "The Lord your God has spoken these evils against this place," and the Lord brought it about, because you sinned against Him. All therefore...
A who do not believe in the judgment will hear these words. All the prophets foretold these things, and from days of old Moses in Deuteronomy predicted them.
Vers. 17. *Let your heart pour out like water before the Lord.* Since Scripture uses words full of feeling, it attributes feeling to those things which lack it: introducing hills leaping and mountains exulting, and calling stones as witnesses; which is impossible to be done here, for the wall had already been demolished by the enemies. The wall here, therefore, is the king, and the princes, and whoever among the powerful were defending the city like a wall, whom He urges to pour out tears of repentance—tears which the sagging wall, now fallen, always induces in those who see it. These, he says, are left to them, unless perhaps it again indicates the strength of the wall that once guarded them, expressing this hyperbolically. *In tribulation,* he says, B *they remembered the Lord with all their heart.* Do this, therefore, he says, by weeping night and day, and "let your heart be pricked on your beds"; and do not think that abstinence from these things is sobriety; for repentance is for salvation. But a person is sober not when he ceases from good things, but from worse things. Join your mind continually to Christ, so that He may guard you "as the apple of an eye" and become a wall for you.
Vers. 19. *Arise, exult in the night.* The night is an attentive time, as the soul is gathered within itself in the quiet of the senses. Then He commands us to meditate on the commandments of God and to say with David: "In the night I meditated with my heart, and my spirit was searching." And since the night is divided into four watches, say with David: "My eyes prevented the watches," and with Habakkuk: "I will stand upon my watch and look out, to see what the Lord God will speak in me." For then you will say: "That He will speak peace to His people." Meditate, therefore, in the night of the present age; for "your struggle is not against blood and flesh, but against the principalities, against the powers." "For you do not know when the lord of the house comes, in the evening, or at midnight, or at cockcrow, or in the morning; lest coming suddenly he find you sleeping." And again: "For if you had known at what watch the thief comes, you would have watched and would not have allowed your house to be broken into."
*Lift up your hands to Him* through the activity of good works. The struggle is not about ordinary matters, for the lack of the divine word among those of your children who were failing, and who were standing at the beginning of all the departures—the commandments of God—and who were unable to advance without the cooperation of God and the bread that strengthens the heart.
Vers. 20. *See, Lord, and consider to whom you have done this.* The prophet having exhorted, Jerusalem is persuaded and says to God: "Do not turn Your face from me," "Look upon me and have mercy on me," "Do not rebuke me in Your wrath, nor discipline me in Your anger." The blow is greater than human nature. I know I have transgressed the law and am subject to the penalties resulting therefrom, among which is: "You shall eat the offspring of your womb, the flesh of your sons and your daughters." I thought the words were only a threat; I have known, O Lord, that "Your law is truth." And I learned of the slaughter of priest and prophet in the midst of the sanctuary. D They were lying on the ground, all those who because of their age were unable to bear the labors—a most pitiable sight, as was the slaughter of the young and the virgins; would that there were slaughter of these before being carried off to a more bitter life. "The departures of the earth" are the cares of life, in which they "slept" without "watching or praying," having closed the eyes of the soul to sin and folly. And who are these? If it were little children, it would not be very surprising. But now, before them, those who appeared to have advanced in virtue, and everyone who was incorrupt in soul and capable in war, has become subject to the enemies. But You, as good, bring to an end such a life of theirs, and cut off all their structure that was founded upon evil.
Those around me, he says, who dwell in Judea, thought the festival to me was a refuge, hoping for salvation from there; none of whom has been left behind because of the wrath brought upon them by You. For through the things by which they sinned, the enemies have become many and powerful. Terrible things happened to the prophet both before the city was captured and when it was captured. Therefore, beginning another rudiment, he laments himself, seeing the poverty and desolation of the city because of the discipline of the Lord. And he himself also has become no less in need of good things, being at once in tribulation when he was reproving these people, so as to say: "I continued being mocked all the day," and at the same time sharing in the calamities of their terrible experiences and in the pain from sympathy. He also says according to David: "The shadow of death has overshadowed me." For when it seems to give a brief respite to the labors, it again recurs, bringing continuous punishment. The phrase "all the day" indicates every day, as in David: "Fighting all the day, he oppressed me." It would mean that He "turned back His hand," and that He who formerly granted me good things, now brings trials, as if having changed His hand. It signifies the rottenness that has happened to us from sin. For a persistent calamity produces elderly weakness. For He did not allow me to escape, being besieged from every side.
He might also refer to the hostile wall that was built around the city. C
"In dark places did He seat me." He [the prophet] says the same thing with David: "Shadow of death has overshadowed me." For when God seems for a short time to grant a respite from pains, He immediately resumes, bringing upon him a perpetual punishment.
[Verse 3] "He has turned His hand against me all the day." "All the day," signifies daily; just as it is said also in David: "All the day the hostile one harasses me." But that which is said, "He turned His hand," means that He who once provided me with good things, now brings upon me corrections, as if He has turned His hand.
[Verse 4] "He has caused my flesh to grow old, etc." It signifies the rottenness that has happened to us from sin. For persistent calamity produces elderly weakness.
[Verse 5] "He has built against me." For He did not allow me to escape, being pressed on every side. He might also refer to the hostile wall that was built around the city. D
[Verse 6] "In darkness He set me." [He shares] the same [sentiment] with David.
who said: "They set me in dark places as the dead of the ages." This refers to the imprisonment by enemies, and at the same time to the calamities from God; for temptations are the darkness of the soul. Specifically, "Pashur cast Jeremiah into the dungeon," which was dark and without light, similar to the cave in which David was hidden from Saul. The two Laments might also be understood as referring to Christ, of whom Jeremiah was a type, having suffered so much at the hands of the Jews and finally being delivered to the grave.
[Verse 7] "He has encompassed me with inescapable evils," having placed upon my neck a savage and exasperating people, and a burden greater than I can bear. I was not heard, though I prayed many times to be relieved; for circumstances sometimes prevent the saints from being heard. He might be speaking of the yoke and the iron collars which, instead of wooden ones, God ordered him to wear; for it is written: "He has made the bronze upon my neck heavy." For He blocked my prayer and said to him: "Do not pray... for them; for I will not hear you." Having set out many times, he was not permitted to decline the ministry. For he used to say: "I will not name the name of the Lord," and he was urged on as if by fire. He also blocks the ways of sinners, not allowing them to sin. But the prophet is not such a one, for he says: "I have not sat with the council of those who play."
[Verse 11] "He has emptied all His," he says, "arrows against me," wounding my desire and not allowing me to act as I wish. [Verse 13] "Reins" in Scripture [signify] the appetitive power, and "arrows" [the] stings. And finally, they reviled me as a liar, making me a song. And having advanced, he said: "I sat alone, because I was filled with bitterness," and the rest; for he was praying for them, while they were plotting against him, and yet it was not possible to decline the ministry. He was made bitter, therefore, both suffering at their hands and sympathizing with those who suffer; and being weighed down by those who act impiously.
[Verse 16] "With a pebble," he says, or with a number, striking against the jaw, for each tooth, or with a hard stone. And according to David he says: "I ate my bread with ashes," signifying that he could not even take bread with pleasure because of his affliction. It was not possible, therefore, for the soul to be at peace, being itself disturbed and moreover seeing troubles from without and battles from within. Wherefore, having hoped for nothing good, I uttered the cries of Job: "My mercy has cast me off, and my hope is from the Lord." For it was not possible to overcome the surrounding evils. For being "good" to all, He demands "patience" from us. For to the soul that seeks Him, it is a good thing to seek, as long as it waits without being disturbed, until mercy shall be met, and without changing, until the salvation of the Lord shall appear, so as to hope in another. Perhaps he also says "keep silence," not busying oneself with the judgments of providence. It is necessary, therefore, even if we are ignorant, not to grow restive against the Lord. That "His yoke is easy and His burden light." Even if no one agrees with him about something, one should not be carried away, but even if one is left alone for this, [one should] persevere in what has been decided and be firmly established. For "The Lord makes the solitary to dwell in a house," says David, and "I am alone until I pass by," clearly the temptations, having attained philanthropy. For he humbles himself, saying: "I am earth and ashes," if indeed he is truly a man, and he is filled with the hope that does not put to shame, similar to "My soul has cleaved to the ground." This also fits those in captivity who say in the seventy-third Psalm: "Why, O God, have You cast us off forever? Has Your anger been kindled against the sheep of Your pasture?" Consistent with this is "The Lord will not cast off forever, nor will He be angry unto the age"; He will say to one who has repented worthily: "Let your voice cease from weeping, and your eyes from tears." Through these things we learn that the Lord has not spoken, nor is He the cause of the captives of the earth being humbled by sin, nor do human judgments incline against God, for He loves what is just and upright, nor is it [the case that God caused] to become worthy to condemn a man; for it is not possible, he says, for contrary things to have come out of the mouth of the Lord, good and evil; for neither does "a good tree produce evil fruits, nor an evil tree good fruits."
That men should be wronged by the wicked is contrary to the divine judgment, yet it does happen to those who are overlooked by God, as happened to the Israelites at the hands of their enemies, and is resolved when God turns back to them. Therefore, those who have been delivered up for punishment must seek this conversion. Vainly, then, by "murmuring" against the Creator, do we trace the cause back to Him; that is something which the "living man" has no business doing, for the person who is alive in his sins cannot justify this, unless he be convicted by the Living One regarding his sin, and accuses God. Since, therefore, we have no other cause than what we ourselves have done, let us judge our own actions D and convert. Our path has been searched out. For it is not possible to turn back to the Lord while being ignorant of oneself. And a person knows himself by examining his actions, while at the same time observing them with an intelligent mind. For then, with unveiled face, we "behold as in a mirror the glory of the Lord," and we confess what we previously failed to say: "We have sinned and acted impiously, and have turned away from You." You have brought this upon us, because You are just in all that You have done to us.
A Ver. 41. *Let us lift up our hearts.* To lift up our hearts in our hands seems to signify this: as if taking our thoughts into our hands, let us examine whether they are pure.
Ver. 43. *You have covered [us] in fury.* These things also follow from the previous confession: as if, with clouds and darkness, You have brought calamities upon us; and because we were far from You, You pursued us, You killed us, putting the sinner to death with punishments. And because our sins divided us from You, as an intervening cloud, our prayer did not reach You; for we did not have "the wings of a dove" to fly over and say: "In God I will cross over a wall." For it was not easy to pass by sin, as it is solid, dark, and lacking the Holy Spirit.
Ver. 47. *Fear and fury have become [ours].* Symmachus: *terror.* With a "whole mouth" they swallowed us, and we were carried down into the depth of evils, being filled with "fear" and confusion; "for the sinner falls into the pit which he has dug," giving satisfaction for the things in which he has sinned. And since "pride goes before destruction," according to Solomon—that is, arrogance—we were both "exalted" and "crushed." Whence David sings: "Let not the foot of pride come to me, and let not the hand of the sinner shake me."
B And having suffered so much, he feels great pain for those who have acted, thus "love does not reckon the evil."
Instead of "my eye has been worn out, and it will not be silent that there is no relief," Symmachus said: "My eye has remained, and it has not ceased that there is no rest." The Septuagint indicates that even though the eyes have grown weak from the multitude of tears, they nevertheless did not cease, being unable to recover from weeping, while Symmachus [indicates] that I persisted in weeping and did not cease; C for intense prayer and a multitude of tears draw God to mercy.
Ver. 51. *My eye wastes away.* For it cuts like a grape-gatherer with tears; according to Symmachus, because I was "submerged" with tears, a metaphor taken from those who are suffocated in water. *You have sustained [us] until the Lord turns His face from us.* When it is said that God looks upon [us], it signifies His deigning to behold us in our distress; but He puts [this] above all things, adding it to all their troubles; for the female sex is more pitiable than the male.
Ver. 52. *They have hunted me like a bird, etc.* He narrates what he has suffered: for he was cast into the pit, and as much as he reached that [state], he died, being saved by David who was crying out: D "My soul has been snatched like a sparrow from the snare of the hunters"; for it was not possible for it to fall to the ground without the Father who is in
A heaven, according to the voice of the Savior. Whether, then, He speaks of Himself, or whether He takes upon Himself the miseries of the people. But the former, purely, is more suitably said of Him. For what discomfort did He ever bring upon them, rather than with what benefit did He not affect them?
"You have judged, O Lord," etc. God judged, having slaughtered the false prophet and handed over the king, and having handed the nation over to Christ for capture.
"But I was over their eyes." Furthermore, "I was over their eyes," is the same as if He were to say: I was burdensome to them by my very appearance.
"You will render a recompense to them, O Lord, according to the works of their hands." He said also above: "Consume them, and may your Word be to me for joy and gladness of my heart." These things came to pass after the B plots against our Savior were entered into, when they were dispersed to every place; for every righteous blood came upon them. The end of their worship therefore came to pass, and they are no longer called the people of God.
"You will give them a shield, the labor of my heart." "Because you will give them labor, that they may feel how great and how much you were while you were protecting them, that they may seek you again; otherwise, you will pursue them in your wrath."
CHAPTER IV.
"How will the gold be dimmed?" Beginning this fourth element of the lamentation, he resumes the lament over the nobles in particular, saying that their splendor was dimmed and vanished like poured-out water. C
"The holy stones were poured out." Holy, because they were chosen for the sake of the fathers, or because they were taken captives with Josiah, whom he had assimilated to the good figs. And with few things interposed: The path, namely, of those who are led from the holy land to destruction, and to spiritual Babylon, that they might learn not to blaspheme. You could also adapt the lamentation to those who fall away from godliness, if they should be prominent and lead others into error, "having left the fountain of living water, and having become broken cisterns that cannot hold." Whence they are fittingly "poured out" about error, groaning untimely.
"Those who flourished in wealth," he says, "or even more precious than gold, how were they thus compared to the vile and the shattered when they were led away into slavery?" And he said that they are likened to these even when, having gone down "into the house of the potter," he took a vessel and shattered it. Isaiah also likens them to a fallen city, saying, "And its corpses will be like the fragments of an earthenware vessel."
He speaks of the famine of the noble infants, as Jerusalem was not even able to offer them the breast like the wild beasts. And the excess of the suffering works a forgetfulness of nature. And by "dragons," or according to Symmachus, by "Sirens," you shall hear of the wicked spirits, who "suckled" their own newborns with wicked milk. Such are those who are introduced to the teachings of the impious.
"The whelps of them have suckled their daughters of my people, as an ostrich in the desert." A Since they cannot be daughters who have been effeminated—those whom even Pharaoh maintains by killing the males, and who feed upon a doctrine empty of God, like ostriches being unable to fly but always running on the ground—Symmachus has not inappropriately called their teachers "Sirens." For, just as in the fables of the Gentiles those creatures destroyed whoever were enticed by pleasure, so do the dragons destroy the son. He therefore rebukes those illustrious teachers, because they have not studied to show themselves similar towards their disciples. B
Vers. 4. "The tongue of the sucking child," etc. They have suffered these things while being besieged and led away. It may be said that they were afflicted by hunger, not for bread, not for water, according to the prophetic saying, but to hear the "word of the Lord." Therefore He prophesies concerning their infants.
By the same. Historically, it returns to the things that happened at the time of the captivity; but spiritually, it speaks of hunger when the word of God is not distributed by the teachers.
Vers. 5. "Who fed on delicacies." For the poor are not so miserable while they are treated badly as these are. Paul cries out about them, saying, "whose C adoption and glory." For now, meditating on empty things, they do not "delight" in Moses and the prophets, as in the text, "Delight thyself in the Lord." For there is none among them who digests the "nourishing" word, nor do they partake of the fatted calf, even though they themselves have sacrificed it. By "outgoings" he calls the dispersions, or even the perversions of the legal scriptures.
"They were nurtured on scarlet." Formerly they were nurtured on scarlet, hearing prophetically of the blood of the Savior destined to be poured out, but now they are clothed in rags from earthly thoughts.
Vers. 6. "As with haste, and they travailed not." Symmachus rendered "as with haste" as "suddenly," and "they travailed not" as "which they did not wound." D For what is more concise than the divine word saying: "Behold, your house is left unto you desolate," and committing the matter to the will alone? And the "iniquity" of Jerusalem "was magnified" beyond that "of Sodom." The one party had only the natural law, but the others had also the written law and the prophets, and all that God performed miraculously among them. And those indeed sinned against angels and men like themselves; but these sinned against the Savior and Redeemer, formerly from Egypt, but now from the worship of demons, if indeed they had received Him who came primarily to them.
A Moses also makes mention of these, as did Samson; they were also famous among the Jews. Therefore, he compared their purity to snow, and their brightness to milk. They were refined by discipline, being tested in what they promised to God; and the chosen ones among them (by which is meant the "separation") possess a heavenly manner of life; for such is the color of the sapphire. It also possesses veins which appear golden, to which Symmachus likens their habits, possessing both incorruptibility and a fervor for the worship of God.
B They fell from spiritual illumination and withered away with a spiritual famine, so as to resemble dry wood, those not "planted by the channels of water"; such are the priests among them now, having no spiritual nourishment. And according to the scripture, their faces turned black from extreme shame, because they were carried off just as the others who were sinning; for even now, according to custom, it is used regarding those who are put to shame.
C For it is better to die quickly by the sword than to be subdued by famine through the lack of the produce of the field. You might say that the sword and knife is the Word of God; for Paul says: "And the sword of the Spirit, which is the word of God," by which, says the Bride, "I am wounded with love." David also says: "Gird your sword upon your thigh, O mighty one, in your glory and your beauty." It is good that those struck by such a sword should fall under the feet of Jesus, according to the verse: "Peoples shall fall under you," having confessed His kingdom, rather than perish from a spiritual famine. For Christ is the produce of the land, He who was born in Bethlehem, which signifies the "House of Bread," of which the Jews, having become untasting, were led away into the land of demons. The field, however, which is blessed by the Lord and exceedingly fragrant, which Jacob inhaled, signifies Christ's Church.
D So that the women might not appear to have eaten their children out of cruelty, he says they were compassionate; rather, he attributes the suffering to the necessity of their want. And "they kindled" signifies the kindling and roasting, which occurred during the Roman siege; therefore he calls the total destruction of the nation a "shattering." In the second [collection] of the Lamentations, he makes mention of this present suffering. And this, along with the other sufferings, Josephus has recorded with precision in his account of the capture.
For it was after the coming of Christ that they were fulfilled. Perhaps this was on account of the strength of the places and the wall and the power of the inhabitants, but especially on account of God, who had always shielded the city. Although, before Nebuchadnezzar, the Egyptian frequently entered and took the treasures from the house of the Lord, he did not plunder the city; for he did not oppress it excessively, even though he was an enemy, so that it was not absurd that the paradox occurred even twice or thrice. He might speak of "the kings of the earth" as the demons who reigned over the earthly ones, concerning whom it is said: "The kings of the earth stood, and the rulers were gathered together against the Lord and against His Christ." Concerning who these are, it was revealed: "For if they had known, they would not have crucified the Lord of glory," and: "that through the church the manifold wisdom of God might be made known to the principalities and powers in the heavenly places"; for they imagined that Jerusalem would not be surrendered until the end, supposing the promise made to the fathers belonged to this nation, knowing nothing of Christ.
"Righteous blood" properly belongs to the Savior Christ, by shedding which they were utterly destroyed, being moderately chastised for the blood of the prophets. Symmachus says: "They became unstable, blind in their outgoings, they wallowed in blood, so that it was impossible to touch their garments." Scripture calls the angels "watchers," as in the book of Daniel. These were they through whom the Law was perhaps given by Moses according to: "For if the law spoken through angels..." These, therefore, who were persisting in it and in the divine temple, were moved and departed. For Josephus relates in the account of the capture that "the priests, going into the temple at night, as was their custom for the services, first said they perceived a movement, and after this a loud voice: 'Let us depart from here'." At which time, according to Symmachus, they became "unstable and wanderers," and "blind," he says, "in their outgoings."
C For there was no "vision to discern"; no king, no prophet, nor ruler. For they "failed" when He to whom it was reserved arrived, He who was the expectation of the nations.
He commands the apostles to flee from the midst of the Jews because they were defiled by the blood of Christ, and He committed their calling to the angels as well. Unless, that is, He commands the apostles to call them "unclean" to repentance, which they did by saying, "It was necessary that the word be spoken to you first." But when they did not wish to hear, He commanded them to flee, which is why they say—since they were unwilling—"Behold, we turn to the Gentiles." D He indicates by "there was kindled" the fire of the capture, by "they have been shaken" the change into slavery, and by "they shall no more continue to sojourn" that they shall have a permanent sojourn, no longer needing a second one. He indicates the punishment from Christ; for David says, "the face of the Lord is against them that do evil," and they are not "looked upon" by Him, remaining such as they are.
A For "when the fullness of the Gentiles shall have come in, all Israel shall be saved," and thereafter He is looked upon as a believer. But if it were written "their portion," it is clear that he means those who were taken from the midst. Regarding the enemies, "the face of the priests they did not behold," for they led all of them away.
"While we were yet," etc. The discourse seems to be from the captives, who repent of the things regarding which they leaned upon the Egyptians and Assyrians for help. It could be said consistently by those from the circumcision who have believed: "We have failed in vain, hoping in the law"; for the law saves no one, as Paul said. Therefore, neither will those who are attached to the law be able to find aid after the grace. B
"We hunted our little ones." For the disciples, having been shown by the Savior to be "fishers of men," were hunting the Jews, while they were children in mind, so as not to walk in the broad and wide path of their fathers; whom indeed the Savior also hinted at, saying: "Suffer the children to come unto me."
"Light became our persecutors more than the eagles of the heavens." For Josephus relates that not even the mountains saved those who were fleeing. There, therefore, those dragging us were laying hold of us, that is, they were "enkindled" for judgment against us. It might also be understood concerning the apostles, of whom "the youth was renewed like the eagle's."
"The breath of our face," etc. C Some have said that in the exceptional passages he mourns Josiah more clearly; for they hoped that through his piety Jerusalem would rise up into glory in the midst of the nations, for Jerusalem is in the midst of the nations. And this, they say, is a type of Christ, who died because of the iniquities of the people. Although he was not "taken in the corruptions" of the people, but as to having met Necho Pharaoh when the prophet had forbidden it, even though he did not wish to fight against him. D Therefore, according to the divine apostle, "a veil is laid upon the face of the Jews when Moses is read; but if he should turn to the Lord, the veil is taken away; and the Lord is the Spirit." And through the prophet He calls the Lord "the Spirit." To whom, therefore, a veil is laid upon them, they would not say: "Christ the Lord is the breath of our face," but those who "with unveiled face beholding the glory of the Lord," to whom the Lord is always before the eyes of their mind; as it is clear that the Spirit that worked in the prophets was Christ, who even having become man says: "I that speak am here," being Himself the Spirit and the Lord and Christ.
A These were the ones who first received Him, having in themselves corrupted the seeds of piety. But we, believing the prophets to be no other than the Spirit of our countenance, after our conception having no longer any place in them, are overshadowed under the grace of Christ, no longer among the Jews, but among all the nations, when the kingdom of God was taken away from them on account of the crime committed against Christ and given to the nations. For behold, the prophets live among us, speaking of Him and preaching Him, but no longer among those who even until now surround Him with their own corruptions and daily blaspheme Him. Aquila said, "The spirit of our nostrils"; Symmachus, "The breath of our nostrils." For those who love God always breathe Christ, having Him before their eyes. B It must be known that, just as Christ, being Spirit, spoke in the prophets, so too did the Father. For Paul says in the Epistle to the Hebrews: *God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son* (Hebr. I, 1); and in this way also the Holy Spirit; for the Savior says: *Well did Isaiah speak by the Holy Spirit: Hearing ye shall hear, and shall not understand* (Matth. XIII, 14; Isai. VI, 9). And in the Epistle to the Corinthians, Paul, having enumerated the gifts, among which is prophecy, adds: *But all these worketh that one and the selfsame Spirit*, saying, *Divide to every man severally as he will* (I Cor. XII, 11); that is, with authority, not as a servant. You might also say that the Spirit of the mouth is Christ, who bestowed the Spirit upon us; this is the grace of prophecy. C The faces of the prophets are thus, but the gift is the Spirit; the Law is a shadow: for the Law contains a shadow of good things to come (Hebr. X, 1). Therefore, the prophets lived in us, and we in their shadow. The prophetic gift, therefore, towards which the whole of prophecy looks and which is its end, is Christ, that is to say, from Christ. Christ is the end of the Law and the prophets (Rom. X, 4). He indeed can be invoked by the person of the apostles and the faithful (Act. XVII, 28): *For in him we live, and move, and have our being*; as we said, we live in His shadow, that is, in imitation of Him. For the divine Apostle says: *Be ye followers of me, even as I also am of Christ* (I Cor. XI, 1).
Vers. 21. *Rejoice and be glad, O daughter of Edom*. The word to those of the race of Edom and of Esau the brother of Jacob, predicts the abundance of evils for them. D For indeed, you will get drunk and be spilled forth, of whom David also says: *Remember, O Lord, the children of Edom* (Psal. CXXXVI, 7). For they were brothers and neighbors, and they preserved their ancestral hatred. But regarding Christ he says, he remembered her at the right time. For that which is called "the earthly," Christ was about to lay waste, acting for the heavenly. For virtue and knowledge are threatening to those who love pleasure with wanderings and passions, of which drunkenness is the mortification of the flesh, and the pouring out is the mortifying of its understanding. You paid a sufficient penalty, in which "Edom" will succeed. But the "he shall no more carry thee away captive" is perhaps said with regard to the recall [for you shall not remain in captivity, having filled the perfect measure; for God diminishes the punishment, He does not add to it]; or, if it is said regarding a second captivity that will not happen, how did the later one under the Romans happen? Perhaps, then, the word signifies the final one that occurred because of Christ, after which another has not occurred. And *all Israel shall be saved after the fullness of the nations* (cf. Rom. XI, 25-26), having left aside iniquity; after which there is finally the consummation, and the punishment of the earthly, with the judgment awaiting.