How Lonely Lies the City! 1 How she sits alone, the city great with people! She has become like a widow — great among the nations, a princess among the provinces, she has become forced labor.
Clement of Alexandria · AD 215 Bringing someone to his senses is censure, which makes one think. And he does not abstain from this form of instruction either, but says by Jeremiah, "How long shall I cry, and you not hear? So your ears are uncircumcised." O blessed forbearance!
Bonaventure · AD 1257 Josiah also represents Christ: he is the king whose death inspired the "Lamentations": "How lonely she is now, the once crowded city! Widowed is she who was mistress over nations; the princess among the provinces has been made a toiling slave."
Thomas Aquinas · AD 1274 As this opening verse states: "She that was great among the nations," that is, once subject to her. As Ezekiel 5:5 declares: "This is Jerusalem; I have set her in the center of the nations." Then is displayed that the people's glory was once distinguished by their tributes.
2 She weeps bitterly in the night, and her tears are on her cheek. She has no comforter from all her lovers; all her companions have been treacherous to her, they have become enemies to her.
Glossa Ordinaria · AD 1274 WEEPING SHE HAS WEPT: the fourth topic of complaint, in which shameful, mean and ignoble acts are recounted before the suffering, which is very often the case here. ALL HER FRIENDS HAVE DESPISED HER: similarly the Church is sometimes afflicted for her sins and spurned by interior as well as exterior enemies.
Thomas Aquinas · AD 1274 Verse 2 laments the violation of friendship. So, first is indicated the need for friends. As expressed: "She weeps bitterly": as if continuously: Jerusalem. And, "in the night": privately, due to fear of enemies, or as one in adversity. Also: "tears on her cheeks": since there are none who would wipe them away.
3 Judah has gone into exile from affliction and from much servitude. She sits among the nations; she has found no rest. All her pursuers have overtaken her between the straits.
Glossa Ordinaria · AD 1274 JUDAH HAS REMOVED: the tenth topic of complaint, by which helplessness, weakness and loneliness are revealed. Historical interpretation.
Thomas Aquinas · AD 1274 Here in Verse 3 the misery throughout the captivity's periods is exposed, as to its magnitude. Such is twofold: first, the servitude itself is lamented regarding suppression of human kind, second as to its possessions.
4 The ways of Zion mourn for lack of those coming to the appointed feast. All her gates are desolate; her priests groan, her virgins are grieving, and she — it is bitter for her.
Gregory of Nazianzus · AD 390 In the early days of the church, all was well. The present elaborate, far-fetched and artificial treatment of theology had not made its way into the schools of divinity, but playing with pebbles that deceive the eye by the quickness of their changes or dancing before an audience with varied and effeminate contortions were looked on as all one with speaking or hearing of God in…
Glossa Ordinaria · AD 1274 DELETH: a fourfold species of planks is introduced according to anagogy. Through the service of which the house of the Lord rises, joined together in a fourfold cupola, namely by the ways, gates, priests and virgins.
Thomas Aquinas · AD 1274 Here in Verse 4 is loudly lamented the misery of persons remaining. First, regarding such persons who frequent pilgrimages. As expressed: "The roads to Zion mourn, for none come to the appointed feasts". That is, while they arouse contentions during three feasts: (Pesach, Pentecost, and Scenopegia).
5 Her foes have become the head, her enemies are at ease; for the LORD has grieved her for the greatness of her transgressions. Her little ones have gone into captivity before the foe.
Glossa Ordinaria · AD 1274 HER ADVERSARIES HAVE BECOME: the eighth topic of complaint. Historical interpretation. HER ADVERSARIES HAVE BECOME HER LORDS; HER ENEMIES ARE ENRICHED, because the Lord has spoken through Moses, namely, saying in Deuteronomy: The Lord make thee to fall down before thy enemies, and be scattered throughout all the kingdoms of the earth.
Thomas Aquinas · AD 1274 Here in Verse 5 is loudly lamented oppression, insofar as to the captives. So, first is bewailed captivity of minor persons, second, of major persons. As further on is said in Verse 6: "From the daughter of Zion has departed all her majesty." Regarding minor captives three ideas are advanced. First, is the exaltation of enemies' power like: "Her foes", Namely, the Chaldaeans.
6 And from the daughter of Zion all her splendor has gone out. Her princes have become like deer that have found no pasture, and they have gone without strength before the pursuer.
Bonaventure · AD 1257 Everyone who receives the care of souls becomes a prince of the army; and when the prince is not good, then the army is in great danger. Whence Jeremiah laments: "All beauty," he says, "has departed from the daughter of Zion; her princes have become like rams not finding pasture, and they went away without strength before the face of the pursuer."
Glossa Ordinaria · AD 1274 AND IS DEPARTED: the fifth topic of complaint, by which all disadvantages are brought separately before the eyes, which is to be noted almost everywhere. Historical interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: before this sentence is put VAU, that is interpreted 'and', as if those set before above are connected as a punishment by God's just judgement.
Thomas Aquinas · AD 1274 Here is loudly lamented the captivity of major persons. Around this idea three notations are made. First is set forth an omission of ornamentations. As stated: "From the daughter of Zion has departed all her majesty." For instance, like vases taken away, and treasures from both leaders and priests around Jehoiachin, nephew of Josiah. (cf.
7 Jerusalem has remembered, in the days of her affliction and her wanderings, all her desirable things that were from the days of old — when her people fell into the hand of the foe, and there was no helper for her. The foes saw her; they laughed at her downfall.
Glossa Ordinaria · AD 1274 ZAIN: first topic of complaint. THE ENEMIES HAVE SEEN HER: the thirteenth topic of indignation, because insult has been added to injury. Historical interpretation. AND JERUSALEM HAS REMEMBERED &c: she remembers HER DESIRABLE THINGS, not for consolation, but to multiply the pain, when HER PEOPLE fall INTO THE ENEMY'S HAND. Hence ZAIN, that is interpreted 'this', is put before.
Thomas Aquinas · AD 1274 Here in Verse 7 is recounted the misery within a memory of past events. First is touched upon the very memory of events in past afflictions. Such, when recalled, excite a weariness. As said: "Jerusalem remembers in the days of her affliction and bitterness". That is, during those sins that excite a remorse of conscience.
8 Jerusalem has sinned a sin; therefore she has become an object of shaking. All who honored her despise her, for they have seen her nakedness. She too groans and turns backward.
Bonaventure · AD 1257 As the body loses its strength, beauty and health in the absence of food, so the soul without the understanding of truth becomes dark and weak, distorted and unstable in all things; and so it needs to be fed. Hence, the unsettled mind, lacking food, wanders about and is unstable.
Glossa Ordinaria · AD 1274 ALL WHO HONORED: the thirteenth topic of complaint. Historical interpretation. JERUSALEM HAS GRIEVOUSLY SINNED: one sin, alone of its kind, designates the reason for such misery, a sin through which everything is fettered and without which everything is released, that is incredulity, whence it is said: Hear, ye rebellious and incredulous.
Thomas Aquinas · AD 1274 Here in Verse 8 is shown the cause of the misery: Jerusalem. First is indicated its very sinning, secondly, its progress. As said: "she became filthy." There are two further notions. First sin is referred to as "filthy". Namely, as expressed, "antonomastically", within infidelity and idolatry.
9 Her uncleanness is in her skirts; she did not remember her end. And she has come down astonishingly; there is no comforter for her. See, LORD, my affliction, for the enemy has magnified himself.
Glossa Ordinaria · AD 1274 HER FILTHINESS: he bewails her in a threefold way: since she has sinned against the Lord, since she has not repented, since she after the stings of conscience did not want to return to the Lord, whence: AND SHE HAS NOT REMEBERED HER END &c. BEHOLD, O LORD: the fourteenth topic of complaint, in which they are implored, who hear, in a humble and sincere address, to have mercy.
Thomas Aquinas · AD 1274 Here is viewed the process for sinning. So, first sin is viewed: "her uncleanness", namely, "was in her skirts", similar to one's affection, if progressing within sin. Then: "she took no thought of her doom" as to her death, or the divine judgment.
10 The foe has spread out his hand over all her desirable things; for she has seen nations come into her sanctuary — those you commanded should not come into the assembly for you.
Glossa Ordinaria · AD 1274 THE ENEMY HAS PUT OUT HIS HAND: the fifteenth topic of complaint, in which we lament not our own ill fortune but that of our dear ones, as Jeremiah often bemoans the ill fortune of his people. Historical interpretation.
Thomas Aquinas · AD 1274 Here is considered captivity, and servitude, relating to the taking of possessions suffered from victorious foes. First is viewed exploitation of possessions relating to what foes had taken. Second, is calculated the possessions destroyed. As declared: "all her people groan as they search for bread" (Verse 11). About the above idea two notions are proposed.
11 All her people groan, seeking bread; they have given their desirable things for food, to bring back the soul. See, LORD, and look, for I have become worthless.
Bonaventure · AD 1257 As the body loses its strength, beauty and health in the absence of food, so the soul without the understanding of truth becomes dark and weak, distorted and unstable in all things; and so it needs to be fed. Hence, the unsettled mind, lacking food, wanders about and is unstable.
Glossa Ordinaria · AD 1274 ALL HER PEOPLE: the fourth topic of complaint. SEE O LORD: the fourteenth topic of complaint. Historical interpretation. ALL HER PEOPLE SIGH &c: how great the hunger and pestilence the Jews suffered, the histories do not pass over in silence, and Josephus manifests it in particular. Hence: ALL HER PEOPLE SIGH AND SEEK BREAD &c; TO RELIEVE THE SOUL, that is corporeal life.
Thomas Aquinas · AD 1274 Here is noticed the spoiling of possessions taken away from the people. First is observed the need for withdrawing, as to a deficiency of things needed. As expressed: "All her people groan as they search for bread".
12 Is it nothing to you, all who pass by on the way? Look and see whether there is pain like my pain, which was dealt out to me, with which the LORD grieved me in the day of his burning anger.
Bonaventure · AD 1257 In other women there is pain of the body, in her there is pain of the heart; in others there is pain of corruption, in her there is pain of compassion and charity. Whence she invites us to consider her sorrow, in Jeremiah: "All you," she says, "who pass by the way, attend and see if there is any sorrow like my sorrow." This sorrow ought to pierce through the minds of all.
Glossa Ordinaria · AD 1274 O ALL YOU : the twelfth topic of indignation; for he seems to be displeased, because it has happened to him first. Historical interpretation.
Thomas Aquinas · AD 1274 Here is exposed the captivity of the city Jerusalem, and the tribe of Judah. First is interpreted these people enduring a severity of judgment, second, the judgment of the enemy's cruelty. As said in Verse 11: "Look, O Lord, and behold, for I am despised." Regarding a severity of judgment, two further ideas are advanced.
13 From on high he sent fire into my bones, and it went down into them. He spread a net for my feet; he turned me backward. He made me desolate, sick all the day.
Glossa Ordinaria · AD 1274 FROM ABOVE: the fifth topic of complaint. Historical interpretation FROM ABOVE HE HAS SENT FIRE, of heavenly revenge, of which it is said in the Book of Job: The fire of God fell from heaven &c. FIRE, namely the aerial powers, who until this day have the power of tormenting the Jews.
Thomas Aquinas · AD 1274 Here is considered the severity of a divine discipline, as the divine master teaches by hard lessons. This severity is done within corrections. As expressed: "From on high he sent fire." That is from a loftiness of counsel, "he sent fire": as an affliction, or by which a city is literally burnt. Then, "into my bones": into our strengths, and fortifications.
14 The yoke of my transgressions is bound fast by his hand; they are twined together, they have come up on my neck. He has made my strength stumble. The Lord has given me into hands I cannot rise against.
Glossa Ordinaria · AD 1274 IS WEAKENED: the sixth topic of complaint, as when looking forward to receiving good from the Lord he fell into the greatest distress.
Thomas Aquinas · AD 1274 Here is indicated the rigor in justice of the Lord God, insofar as a divine judge. Around this idea three further notions are proposed. First is considered a diligent concern about sin. As said: "My transgressions were bound into a yoke." That is, as one diligently considers a yoke of affliction, that must be interpreted as from effects of many sins.
15 The Lord has flung down all my mighty men in my midst. He has called an appointed time against me, to break my young men. The Lord has trodden a winepress for the virgin daughter of Judah.
Glossa Ordinaria · AD 1274 HE HAS CALLED AGAINST ME: the fourth topic of complaint. Historical interpretation THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: these events took place during the last captivity, under which neither prophets nor priests were left.
Thomas Aquinas · AD 1274 Here is exposed the misery from servitude in particular. First is such servitude under Jehoiachin, King of Judah. (cf. 2 Kings, Chapter 25, "The Exile of Judah"). Second is exposed in particular the captivity of Judah under Zedekiah. And in Jeremiah Chapter 52, "Judah Taken Captive at Babylon".
16 For these I am weeping. My eye, my eye runs down with water, for a comforter is far from me, one who would bring back my soul. My sons are desolate, for the enemy has prevailed.
Ambrose of Milan · AD 397 Repentance came by John, grace by Christ. He, as the Lord, gives the one; the other is proclaimed, as it were, by the servant.
Glossa Ordinaria · AD 1274 THEREFORE DO I WEEP: the seventh topic of indignation; it displays a cruel and tyrannical deed and the violence of the enemies.
Thomas Aquinas · AD 1274 Here in Verse 16 a taking away of consolation is lamented. So first is the bewailing within grief. As stated: "For these things I weep, my eyes flow with tears." And Jeremiah 9:1: "O that my head were waters, and my eyes a fountain of tears." Second is the matter of grief itself.
17 Zion has spread out her hands; there is no comforter for her. The LORD has commanded concerning Jacob that his foes should be around him; Jerusalem has become an impurity among them.
Glossa Ordinaria · AD 1274 SION HAS SPREAD FORTH HER HANDS: the fourth topic of complaint. Historical interpretation ZION HAS SPREAD FORTH HER HANDS: this signifies pain as that of a woman in labor, whence it is said elsewhere: As he that swims stretches forth his hands to swim, likewise also Zion in the midst of straits, and Isaiah says: Anguish hath taken hold of me as the anguish of a woman in labor.
Thomas Aquinas · AD 1274 Here is first a loud lamentation, second, it is due to a captivity during the reign of Zedekiah, the last king of Judah, when the people were totally captive. As to this situation three more ideas are proposed. First, is the siege, or blockade, as bewailed, second the captivity itself.
18 Righteous is he, the LORD, for I have rebelled against his mouth. Hear now, all the peoples, and see my pain: my virgins and my young men have gone into captivity.
Glossa Ordinaria · AD 1274 MY VIRGINS: the eighth topic of indignation; for virgins cannot defend themselves nor hurt another. Historical interpretation THE LORD IS JUST: SADE, which is put before, and is interpreted 'of justice', means that the justices of the Lord are right, which is well portrayed in these words: THE LORD IS JUST, FOR I HAVE PROVOKED HIS MOUTH TO WRATH, as if she would say: 'I have du…
Thomas Aquinas · AD 1274 Here is lamented the captivity itself, and around this idea three propositions are advanced. First is proposed an acknowledgment of the justice from a judge. As expressed: "The Lord is in the right, for I have rebelled against his word." And as the prophet Daniel declares: "for the Lord our God is righteous in all the works which he has done" (Dan 9:14).
19 I called to my lovers; they deceived me. My priests and my elders expired in the city while they sought food for themselves, to bring back their soul.
Glossa Ordinaria · AD 1274 I CALLED FOR MY FRIENDS: the eleventh topic of indignation; the act is committed by them, namely, who had been expected to prevent it if done by another. BUT THEY DECEIVED ME: the fourth topic of complaint.
Thomas Aquinas · AD 1274 Here is the consumption of health of those ones killed by the famine during the siege. So, first is indicated deception from friends: "I called to my lovers but they deceived me". That is, just like the Egyptians, since they did not help me, as I (Jerusalem) hoped for.
20 See, LORD, for I am in distress. My bowels churn; my heart is turned within me, for I have utterly rebelled. Outside the sword bereaves; inside the house it is like death.
Glossa Ordinaria · AD 1274 BEHOLD, O LORD: the fourteenth or rather fifth topic of complaint, as all misfortunes are presented to the judge one by one, so that he, as if he saw the things themselves and not only heard the words, should be moved to pity.
Thomas Aquinas · AD 1274 Jerusalem begins to be captured by the divine king himself. About this notion three further views are proposed. First is expressed the precise distress, second, Judah (Jerusalem) is accused of faults by enemies. As Verse 21 later declares: "Hear how I groan; there is none to comfort me." Third, Judah (Jerusalem) seeks vindication.
21 They have heard that I groan; there is no comforter for me. All my enemies have heard of my evil; they are glad that you have done it. Bring the day you have called, and let them be like me.
Glossa Ordinaria · AD 1274 THEY HAVE HEARD: the second topic of indignation; for it shows to whom this act principally pertains, that is to God himself, whom the enemies have despised in their own affairs, whence: Let all their evil be present. Historical interpretation THEY HAVE HEARD: there is none who doubts that the gentiles, surrounding Jerusalem, abused her captivities.
Thomas Aquinas · AD 1274 One is here accused of faults towards others. First, one is faulted for lack of aid. As said: "Hear how I groan; there is none to comfort me." Namely, like the Egyptians, or others in whom I can trust.
22 Let all their evil come before you, and deal out to them as you have dealt out to me for all my transgressions; for my groanings are many, and my heart is faint.
Glossa Ordinaria · AD 1274 Historical interpretation LET ALL EVIL BE PRESENT: TAU is interpreted 'signs' in plural, as that is shown with this sign, to which many significant things refer. Hence: Mark Tau upon the foreheads of the men that sigh.
Thomas Aquinas · AD 1274 Here a vindicated Judah (Jerusalem) is sought. First is recalled the fault within memory. As expressed: "Let all their evil-doing come before thee." That is, from their sins. For, Psalm 109:14 exclaims: "May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out!" Second, a penalty is sought.