1 How is dimmed the gold! changed the most fine gold! Poured out are the stones of the sanctuary, at the top of all the streets.
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 precious sons of Zion, they who were weighed against pure gold, How are they accounted as earthen pitchers, the work of the hands 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 Even wild dogs, draw out the breast, give suck to their whelps—The daughter of my people, hath become cruel, like the ostriches in the desert.
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 suckling, cleaveth to the roof of his mouth for thirst,—Young children, have asked bread, there was none, to break, it to 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 who used to eat delicacies, are deserted in the streets,—They who used to be carried on crimson, have embraced heaps of refuse.
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 And the punishment of the daughter of my people hath grown greater than the punishment of Sodom,—which was overthrown as in a moment, when no hands had been laid violently upon 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 Purer were her Nazirites than snow, whiter were they than milk,—more ruddy, in body, than coral, A sapphire, was their beauty of form.
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 Darker than a coal, is their visage, They are not known in the streets—Their skin shrivelleth on their bones, is withered, become like a stick.
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 Better are the slain of the sword, than the slain of the famine,—for, these, pine away, stricken through, wanting the produce of the field.
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 compassionate women, have cooked their own children,—they have served as nourishment to them, in the grievous injury 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 Yahweh hath completed his indignation, hath poured out the glow of his anger; and hath kindled a fire in Zion, which hath devoured her foundations.
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 Neither the kings of the earth, nor any of the inhabitants of the world, believed, that an adversary or an enemy, should enter, the gates of Jerusalem!
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 [It is] for the sins of her prophets, the iniquities of her priests,—who have been pouring out, in her midst, the blood of the righteous!
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 have wandered—blind—in the streets, have defiled themselves with blood; so that men may 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 Turn aside! Unclean! have they cried to them, Turn aside! Turn aside! Do not touch! because they have fled, yea, wandered, Men said among the nations, They will not again tarry;
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 face of Yahweh, hath scattered them, He will look them out no more: The persons of the priests, they have not respected, To the elders, have they shown no favour.
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 Silly shall our eyes fail, for our help that is vain: In our watchtower, have we watched—for a nation that will not save.
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 have laid snares for our steps, that we cannot walk in our own broadways: Drawn near hath our end, Fulfilled are our days, yea arrived hath our end.
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 Swifter are our pursuers, than the eagles of the heavens,—Over the mountains, have they come hotly after us, In the wilderness, have they lain in wait for us.
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 fragrance of our nostrils, The Anointed of Yahweh, hath been captured in their pits,—of whom we had said—In his shade, shall we live among the nations.
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 Rejoice and be glad, O daughter of Edom, thou inhabitress in the and of Uz,—Even unto thee, shall the cup pass along, thou shalt be drunken, and expose thy shame.
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 Completed is thy punishment, O daughter of Zion, He will no more carry thee away captive—He hath punished thine iniquity, O daughter of Edom, he hath stripped the veil from off thy sins.
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.