1 How is the golde become so dimme? the most fine golde is changed, and the stones of the Sanctuarie are scattered in the corner of euery streete.
Gregory the Dialogist · AD 604 With what conscience can the overseer of souls avail himself among other people of his pastoral dignity, while engaged himself in the earthly cares that it was his duty to reprehend in others?
Thomas Aquinas · AD 1274 Here the misery of the siege is principally lamented, which is considered in two ways. In the first way the misery of the people is bewailed, in the second way the joy of those deriding is laid bare.
2 The noble men of Zion coparable to fine golde, howe are they esteemed as earthen pitchers, euen the worke of the handes of the potter!
Gregory the Dialogist · AD 604 Let us implore the tears of Jeremiah; let him consider our death, and lamenting say: "How is the gold become dim, the most fine color is changed, the stones of the sanctuary are scattered at the head of every street." For the gold has become dim, because the life of priests, once bright through the glory of virtues, is now shown to be reprobate through the basest actions.
Thomas Aquinas · AD 1274 Here is exposed what was said above in Verse 1. So, "The precious Sons": since, as a kind of saints. And "worth their weight in fine gold." That is, of the best, like to wisdom.
3 Euen the dragons draw out the breastes, and giue sucke to their yong, but the daughter of my people is become cruell like the ostriches in the wildernesse.
Thomas Aquinas · AD 1274 Here is set forth the peoples' misery in parts. First is viewed the affliction of the siege, as to their famine, second, as to the capture and destruction of their city.
4 The tongue of the sucking childe cleaueth to the roofe of his mouth for thirst: the yong children aske bread, but no man breaketh it vnto them.
Jerome · AD 420 What good will marriage be to me if it is to end in slavery to the haughtiest of kings? What good will little ones be to me if their lot is to be that which the prophet sadly describes: "The tongue of the sucking child cleaves to the roof of his mouth for thirst; the young children ask for bread and no one breaks it unto them"?
Thomas Aquinas · AD 1274 Here is considered an effect, namely, the thirst of children. As said: "The tongue of the nursling cleaves to the roof of its mouth for thirst; the children beg for food but no one gives to them." That is, due to dryness. And, "the children beg for food". Namely, those who are growing could use solid food.
5 They that did feede delicately, perish in the streetes: they that were brought vp in skarlet, embrace the dongue.
Thomas Aquinas · AD 1274 Here is considered famine as to dainties of nutritions. First is noticed the affliction from that famine, second, the comparison. As there in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom, which was overthrown in a moment, no hand being laid on it." Such famine is indicated by two signs.
6 For the iniquitie of the daughter of my people is become greater then the sinne of Sodom, that was destroyed as in a moment, and none pitched campes against her.
Athanasius of Alexandria · AD 373 But what need have we of many words? Our Lord and Savior, when he was persecuted by the Pharisees, wept for their destruction. He was injured, but he threatened not; not when he was afflicted, not even when he was killed. But he grieved for those who dared to do such things. He, the Savior, suffered for humankind, but they despised and cast from them life and light and grace.
Jerome · AD 420 Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins?
Thomas Aquinas · AD 1274 Here is exaggerated a punishment in comparison to the punishment of the Sodomites. As said: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom." And greater their fault was, due to their ingratitude, and the profanation of holy things. So, greater the punishment was, since the city is no longer.
7 Her Nazarites were purer then the snowe, and whiter then ye milke: they were more ruddie in bodie, then the redde precious stones; they were like polished saphir.
Tertullian · AD 220 The Christ of the Creator had to be called a Nazarene according to prophecy; thus the Jews also designate us, on that very account, Nazarenes after him. For we are they of whom it is written, "Its Nazarites were whiter than snow," even they who were once defiled with the stains of sin and darkened with the clouds of ignorance.
Gregory of Nazianzus · AD 390 Take my advice, my friend, and be slow to do evil but swift to your salvation; for readiness to evil and tardiness to good are equally bad.
Thomas Aquinas · AD 1274 Here is viewed the knowledge of those consecrated to God, namely, the Nazarites, concerning whose consecration Numbers 6:13, and following, reports. So, first is spoken of their beauty, second, their knowledge and subsequent shame.
8 Nowe their visage is blacker then a cole: they can not knowe them in the streetes: their skinne cleaueth to their bones: it is withered like a stocke.
Thomas Aquinas · AD 1274 Here is considered the shame following from their knowledge, as to a change of color, or complexion. As expressed: "Now their visage is blacker than soot, they are not recognized in the streets; their skin has shriveled upon their bones, it has become as dry as wood." That is, due to a deprivation as to a shriveling of their skin, as said: "their skin has shriveled upon their b…
9 They that be slaine with the sword are better, then they that are killed with hunger: for they fade away as they were striken through for the fruites of the fielde.
Thomas Aquinas · AD 1274 Here is considered a comparison. As said: "Happier were the victims of the sword than the victims of hunger, who pined away, stricken by want of the fruits of the field." That is, they were cast down, as soon as they were afflicted. As the Book of Sirach says: "Death is better than a miserable life, and eternal rest than chronic sickness" (Sir. 30:17).
10 The hands of the pitifull women haue sodden their owne children, which were their meate in the destruction of the daughter of my people.
John Chrysostom · AD 407 What were Israel's sufferings in Palestine, famines, pestilences, wars, captivities, under the Babylonians, and under the Assyrians, and their miseries from the Macedonians, and those under Hadrian and Vespasian? I have something that I wish, beloved, to relate to thee; nay, do not run away! Or rather I will tell thee another thing before it.
Bonaventure · AD 1257 See to it that each one of you has that ointment, so that he may be devoutly disposed toward God and may repent and guard himself from sin. Some have compassion on their flesh, not on their soul. Whence in Lamentations: "The hands of compassionate women have boiled their own children." Such a one is not like the Virgin nor like Christ.
Thomas Aquinas · AD 1274 Here is considered the immense hunger of mothers, who eat their own children, through an excessive hunger. As said above in Chapter 2:20: "Should women eat their offspring, the children of their tender care?"
11 The Lord hath accomplished his indignation: he hath powred out his fierce wrath, he hath kindled a fire in Zion, which hath deuoured the foundations thereof.
Thomas Aquinas · AD 1274 Here is bewailed the captivity, and destruction of the city, (Jerusalem). So, first is considered the destruction itself, second, the wonder from this fact. As said in Verse 12: "The kings of the earth did not believe, or any of the inhabitants of the world, that foe or enemy could enter the gates of Jerusalem." Thirdly, is assigned the reason for such destruction.
12 The Kings of the earth, and all the inhabitants of the world would not haue beleeued that the aduersarie and the enemie should haue entred into the gates of Ierusalem:
Thomas Aquinas · AD 1274 Here is shown the fact (of the destruction) to be awesome. Since, first it was incredible. As said: "The kings of the earth did not believe or any of the inhabitants of the world," That is, since there had been powerful kings over this city, Jerusalem. And: "that foe": openly violent, or "enemy": falsely hidden. As Isaiah 23:1 states: "The oracle concerning Tyre.
13 For the sinnes of her Prophets, and the iniquities of her Priests, that haue shed the blood of the iust in the middes of her.
Thomas Aquinas · AD 1274 Here is assigned a reason for the destruction. As a result, wonder would cease. And first, as to fault of prelates: "for the sins of prophets and the iniquities of her priests." Namely, those who ought to govern the people.
14 They haue wandred as blinde men in the streetes, and they were polluted with blood, so that they would not touch their garments.
Thomas Aquinas · AD 1274 Here is secondly considered the insufficient correction. For, abstaining only from an entering into the temple, they believed themselves to make satisfaction. As said: "They wandered, blind, through the streets," That is, scattering through the streets blindly.
15 But they cried vnto them, Depart, ye polluted, depart, depart, touch not: therefore they fled away, and wandered: they haue sayd among the heathen, They shall no more dwell there.
Thomas Aquinas · AD 1274 Here is considered the derision of captured citizens by their enemies. So, first the profanation of holy things was blamed on these enemies. As said: "'Away! Unclean!' men cried out to them." Namely, enemies cried out against the Jews, as ones unclean from their own places. Then: "Away! Away! Touch not!" That is, you Jews, unclean as to holy things.
16 The anger of the Lord hath scattered them, he will no more regard them: they reuerenced not the face of the Priestes, nor had compassion of the Elders.
Thomas Aquinas · AD 1274 So, as far as the infliction of punishment: "The Lord himself", by his fore-knowledge, "has scattered them." That is, he disperses Jews among nations.
17 Whiles we waited for our vaine helpe, our eyes failed: for in our waiting we looked for a nation that could not saue vs.
Thomas Aquinas · AD 1274 Here is excluded a tendency for excluding four things which could be evaded. First, is the aid of friends. As was said: "Our eyes failed, ever watching": as we would expect, "vainly for help": from the Egyptians. As Isaiah 30:3 says: "Therefore shall the protection of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your humiliation."
18 They hunt our steppes that we cannot goe in our streetes: our ende is neere, our dayes are fulfilled, for our ende is come.
Thomas Aquinas · AD 1274 Secondly is excluded their own strengths. As said: "Men dogged our steps, so that we could not walk in the streets." That is, as if we were unable to stand upright, due to our weakness, as if the streets were dark and slippery.
19 Our persecuters are swifter then the eagles of the heauen: they pursued vs vpon the mountaines, and layed waite for vs in the wildernes.
Thomas Aquinas · AD 1274 Here thirdly a remedy in flight is excluded. Here is touched upon the account in the last part of Jeremiah (Chapter 52: "Judah Taken Captive at Babylon"). Then the Chaldeans captured Zedekiah (King of Judah) fleeing on a path to a wilderness, or solitude. As in the hyperbolic language of Habakkuk 1:8 states: "they fly like an eagle swift to devour."
20 The breath of our nostrels, the Anoynted of the Lord was taken in their nets, of whome we sayde, Vnder his shadowe we shalbe preserued aliue among the heathen.
Justin Martyr · AD 165 But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified; for it was not understood by them, all the things said of it having been put symbolically. And this, as the prophet foretold, is the greatest symbol of His power and role; as is also proved by the things which fall under our observation.
Cyril of Jerusalem · AD 386 Read the Lamentations. In those Lamentations, Jeremiah, lamenting you, wrote what is worthy of lamentations. He saw your destruction, he beheld your downfall, he bewailed Jerusalem that then was; for that which exists now shall not be bewailed; for that Jerusalem crucified the Christ, but that which exists now worships him.
Thomas Aquinas · AD 1274 Fourthly, is excluded a protection from kings. As said: "The breath of our nostrils, the Lord's anointed." That is, by which we were breathed through narrow places; as: "the Lord's anointed". Like Josiah (16th King of Judah, son of Amon and Jedidah: 2 Kings 22:1): "was taken in their pits." That is, was killed by the Egyptians (cf.
21 Reioyce and be glad, O daughter Edom, that dwellest in the lande of Vz, the cuppe also shall passe through vnto thee: thou shalt be drunken and vomit.
Thomas Aquinas · AD 1274 Here those isolated, and principally the Edomites, are threatened first. Then second, the Jews are comforted. As to the first (the Edomites), joy is excluded. As said: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in Gath, publish it not in the streets of Ashkelon." And: "O daughter of Edom".
22 Thy punishment is accomplished, O daughter Zion: he will no more carie thee away into captiuitie, but he will visite thine iniquitie, O daughter Edom, he wil discouer thy sinnes.
Thomas Aquinas · AD 1274 Here the Jews are consoled. And first, as to their liberation. As said: "The punishment of your iniquity, O daughter of Zion": as purged by punishment. Then: "he will keep you in exile no longer." That is, for past sins, providing you do not repeat such sins.