Thomas Aquinas

A manner of prayer is here taught, and about this two notations are proposed. First, the manner is taught, as to time. As expressed: "Arise, cry out in the night": that is, from sleep. "Cry out ": namely, praise the Lord God. Then: "in the night ": whence time is rather vacant and quiet, due to nighttime.

Also: "at the beginning of the watches". As vigils, or watches, within nighttime are so divided as to the guard of watchmen over the city. For, the Song of Solomon: 3:3 declares: "The watchmen found me, as they went about the city."

Now, there were four watches during the nighttime. The first watch: "Canticunium" (between cock-crowing and the dawn of day) is when the fire nightlamp is extinguished.

The second watch is termed: "Intempestum". It refers to the middle of the night. Such time is not opportune for action. For, among the ancients: "what is 'timely', is a opportunely'."

The third watch is called the "Crow", or song of the cock. Finally, the fourth watch Is: "Antehicanum". That is, at the first vigil or watch, or at the beginning of any of the four watches. For Isaiah claims: "My soul yearns for thee in the night, my spirit within me earnestly seeks thee." (Is: 26;9).

To devotion to one's heart Verse 19 declares: "pour out your heart like water before the presence of the Lord!" Namely, as one's heart liquifies thru love and devotion, as if once congealed, or frozen. As Psalm 42 (41):4 says: "These things I remember, as I pour out my soul".

Moreover, there is another sign of devotion as Verse 19 continues: "lift your hands to him". Because, as I Timothy 2:8 says: "I desire then that in every place the men should pray, lifting holy hands without anger or quarreling."

Second, the matter of prayer is viewed, as said: "for the lives of your children", That is, like to a separation of souls from bodies, as life itself in concerned.

Then, Verse 19 concludes: "at the head of every street." That is, like to the four ways of prayer that concur in one way. For, Chapter 2:11 Lamentations states: "because infants and babes faint in the streets of the city."

Prayer in itself here is viewed. First, divine mercy is called forth, as to an inhumanity in punishment; second, as to its universality. Verse 21 later so states: "In the dust of the streets lie the young and the old."

Third, prayer is called forth regarding possibility of escape. Thus, Verse 22 says: "Thou didst invite as to the day of an appointed feast my terrors on every side."

Regarding inhumanity in punishment two more ideas are proposed. First, is the attention: "with whom thou hast dealt thus?" This states, as if, no other person except me, for they are elected from the fathers, or elders. For Chapter 1:12 says: "which the Lord inflicted on the day of his fierce anger."

Second is considered inhumanity of punishment counter to national piety. Since, Verse 20 asks: "should women eat their offspring, the children of their tender care?" This asks, as if, will you (O Lord) ever sustain this (situation). For, it is read that such a situation is fulfilled in the blockade of the Romans against Joseph (son of Jacob and Rachel) of Egypt. (cf: Also, Chapters 5-7, Book of 2 Kings (4 Kings), ("The Siege of Samaria by the Syrians."). Also, it is stated in Chapter 4:10: "The hands of compassionate women have boiled their own children; they became their food in the destruction of the daughter of my people."

Then, there is inhumanity even counter to honesty, and integrity of religion itself. So expressed in Verse 20: "Should priest and prophet be slain in the sanctuary of the Lord?" Which states, as if: Will you ever sustain what is murdered? And, as the prophet Ezekiel 9:6 declares: "but touch no one upon whom is the mark. And begin at my sanctuary."

Here is proclaimed a universality of punishment. About this three more views are advanced. First is viewed common punishment for everyone. As said: "in the dust of the streets", That is, the dead: "the young and the old," Namely, the strong ones, inside and outside the city. For, Jeremiah 51:22 declares: "with you I break in pieces man and woman; with you I break in pieces the old man and the youth; with you I break in pieces the young man and the maiden."

Second, the indignation of the person punishing is reckoned. For, it says: "In the day of thy anger thou hast slain them, slaughtering without mercy." Namely, by thy authority, yet by the ministry of the Chaldeans. Since, Isaiah 63:3 says: "I trod them in my anger and trampled them in my wrath."

Third, any idea of mercy, or pity, is excluded. As stated: "slaughtering without mercy." And as Deuteronomy 32:39 states: "See now that I, even I, am he, and there is no god besides me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand." Also, Job 5:19 says: "He will deliver you from six troubles; in seven there shall no evil touch you."

After an enumeration of many penalties ( in Chapter 2) the despair of the people is excluded. Such exclusion is divided twofold.

First, despair is considered by appeals, second, is the argument for a fidelity that must be acceptable. As Verse 19 later states: "Remember my affliction and my bitterness, the wormwood and the gall." Third, an assumed faithfulness turns the people to prayer for (divine) mercy. Like expressed further on in Verse 37: "Who has commanded and it came to pass, unless the Lord has ordained it?"

On despair on appeals three ideas are conveyed. First is set forth affliction itself, second a reprobation is assumed. As later Verse 17 says: "My soul is bereft of peace, I have forgotten what happiness is".

Third, despair is concluded in Verse 18: "So I say, 'Gone is my glory, and' my expectation from the Lord'."

To the first idea (affliction itself) two further notions are added. First, the affliction is considered which people sustained through pressure of their hands. And second, the manner of this very affliction is viewed. Like Verse 4 says: "He has made my flesh and my skin waste away, and broken my bones

Third, a remedy for their escape is left out. Verse 7 so says: "He has walled me about so that I cannot escape; he has put heavy chains on me."

To the affliction sustained by the pressure of hands, three more ideas are advanced. First indignation is noticed of the person pressing hands. Verse 1 then states: "I am the man who has seen affliction under the rod of his wrath." Jeremiah himself here is speaking in his own person, for he himself has been afflicted like other persons, concerning whom he repudiates their misery. For, Revelations 3:17 claims: "For you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, piteable, poor, blind and naked." Thus allegorically such can be expressed about Christ and his Church. Morally, it can refer to human souls.

Second, a subtraction of consolation is viewed. Verse 2 so states: "He has driven and brought me into darkness without any light." Since, after blows, no consolation is offered in the accustomed manner. Thus, Job 3:23 asks: "Why is light given to a man whose way is hid, whom God has hedged in?"

Third is the condition for the blows, stated in Verse 3: "Surely against me he turns his hand again and again the whole day long". Namely, there follows a sequence of affliction that considers such blows alone.

Verse 3 again: "Surely against me he turns his hand again and again the whole day long." That is, striking blows again and again. Hence, Isaiah 9:12: "For all this, his anger is not turned away and his hand is stretched out still."

Verse 4 views the effect of divine blows. It is like a livid spot on a person's body, the effect from a rod inflicting blows. So, about this are three more views.

First is the weakening of powers of an entire people. For: "He has made my flesh": 'by which people eternally existing: ftand my skin waste away": in which are delicate bones. Also: "my bones": in which are a strong warrior people. So, the Book of Baruch 3:10 says: "Why is it, O Israel, why is it that you are in the land of your enemies that you are growing old in a foreign country?"

Second is the siege of those people already weakening. Since Verse 5 reports: "He has besieged and enveloped me," Namely, the besieging army: "with bitterness and trubulation." That is, by an army that inflicts labor and bitterness on me. As Job 7:12 asks: "Am I the sea, or a sea monster, that thou settest a guard over me?"

Third, the imprisonment of those persons captured is considered. As expressed in Verse 6: "He has made me dwell in darkness like the dead of long ago." And Psalm 143 (l42):3 says: "he has made me sit in darkness like those long dead."

Thus, these ideas canbe referred to the prophet Jeremiah himself. Since, he himself has been confined by many obstacles, and also against his own body, and hidden in a prison.

A remedy for an escape from enemies' siege is cut off. So, Verse 7 states: "He has walled me about so that I cannot excape." That is, by the besieging army.

"He has put heavy chains on me." This indicates that I (Jeremiah) am besieged just like those persons who are sent to prison and cannot escape. Thus, Psalm 88(87):8 claims: "I am shut in so that I cannot escape." And Job 13:27 says: "Thou puttest my feet in the stocks, and watchest all my paths."

Second, is cut off a remedy for escape, due to an exclusion of prayer. For Verse 8 states: "Though I call and cry for help, he shuts out my prayer." And, as Psalm 22(2l):2 says: "O my God, I cry by day, but thou dost not answer; and by night, but find no rest."

Third, a remedy for escape is cut off due to a hinderance in counselling. As Verse 9 so expresses: "He has blocked my ways with hewn stones, he has made my paths crooked", Namely, he has blocked counsels for escaping: "with hewn stones": like to heavy impediments. The

prophet Hosea thus claims: "Therefore I will hedge up her way with thorns; and I will build a wall against her so that she cannot find her paths." (Hosea 2:6).

The manner for afflicting is stated here. First the manner is insidious, second, it is open. Verse 12 then says: "He bent his bow and set me as a markfor his arrow."

Third, the manner for afflicting is widespread. Verse 15 so states: "He has filled me with bitterness, he has sated me with wormwood."

Regarding the insidious manner for afflicting two more ideas are presented. First is the insidious action of enemies. So Verse 10 says: "He is to me like a bear lying in wait, like a lion in hiding." Just like Nabuchodonosor fighting against me ( Jeremiah), from ambush (cf. Old Babylon Empire; around 1140 B.C; or Ruler of New Babylon Empire, around 605-562 B.C.).

Then, Verse 10: "He is to me like a bear": cruel, and "like a lion": in which is designated the above ruler (Nabuchodonosor). As the prophet Hosea relates: "So I will be to them like a lion, like a leopard I will lurk beside the way" (Hos 13:7).

Second, ambushes, or plots of such enemies whom they would repell. As Verse 11: "He led me off my way and tore me to pieces." As expressed in Chapter 1:13 "he has left me stunned, faint all the day long."

Then Verse 12: "He bent his bow and set me as a mark for his arrow." Here is displayed what is publicly and openly added to the very manner.

About this above idea three more notions are added. First is exposed the proposal: "He bent his bow and set me." Namely, like to a judgment, or to an army of enemies. For Psalm 7:12 states: "he has bent and strung his bow". And Job: 16:12: "he seized me by the neck and dashed me to pieces; he set me up as his target."

Here is indicated arguments to wipe out despair. First, by divine mercy, second, be divine justice. As expressed in Verse 34: "To crush under foot all the prisoners of the earth." Third, by divine power. Which Verse 37 expresses: "Who has commanded and it came to pass, unless the Lord has ordained it?"

To the exclusion of despair by divine mercy, two further ideas are exposed. First, isshown mercy regarding a collection of benefits, second regarding a relaxation of punishments. As Verse 31: "For the Lord will not cast off forever."

Referring to divine mercy towards the collection of benefits three more notions are advanced. First is the memory of past benefits, second, the experience of present benefits. Verse 22 so states: "The steadfast love of the Lord never ceases." Third, is the expectation of future benefits. Verse 25 thus states: "The Lord is good to those who wait for him, to the soul that seeks him."

For the memory of past benefits three more ideas are referred to. First, the memory induces prophets towards God, as to a due consideration of evils encountered. While saying: O Lord God you seem dissimulating while forgetting us. So, "remember my affliction": freeing us from affliction, as to loss of possessions. And: "my bitterness": as to my fault that is the cause of so much misery. Also: "the wormwood and the gall," an affliction upon humankind.

Second, memory reduces itself to the benefits the people received. For Verse 20 states: "My soul continually thinks of it", the benefits.

And: "is bowed down within me". That is, memory fails from admiration, or desire. As Psalm 42 (41):4 says: "These things I remember, as I pour out my soul."

Third, memory results regards faithfulness. For Verse 21 claims: "But this I call to mind, and therefore I have hope." Hence Sirach 51:8 says."Then I remembered thy mercy, O Lord, and thy work from of old."

Presently the experience of divine mercy is exposed. First, to the recognition of divine mercy itself; "The steadfast love of the Lord never ceases, his mercies never come to an end." That is, not punishing, as if unmerciful. Since the Lord punished worthily, not reducing his creations backwards to extinction, or nothingness. Thus, Jeremiah 10:24 declares: "Correct me, O Lord, but in just measure; not in thy anger, lest thou bring me to nothing."

Second, an approbation from the Lord's divine mercy is indicated. For, Verse 23 says: "They are new every morning; great is thy faithfulness." Namely, as I, the Lord God, openly approve. Again: "great is their faithfulness". That is, regarding Jeremiah, who, among your suppliants, acknowledge you. For, the Apostle Matthew reports: "Then Jesus answered her, 'O woman, great is your faith! Be it done for you as you desire'." (Mt: 15:28).

Third, there is an intended conclusion: "The Lord is my portion": my soul says: "Therefore I will hope in him". Namely, since I (Jeremiah) choose his divine mercy in portions while others despise it. As said in Psalm 16 (15):5: "The Lord is my chosen portion and my cup; thou holdest my lot."

Divine mercy is here designated as to expectation of future events. First, the expectation itself, second, to the condition of such expectation. As Verse 28: "Let him sit alone in silence when he has laid it on him."

Regarding this expectation of future events three ideas are proposed. First is the result of such an expectation:

"The Lord is good to those who wait for him, to the soul that seeks him." That is, as if spreading proper posessions. Since, Psalm 73 (72):l claims: "Truely God is good to the upright, to those who are pure in heart."

Second, the manner of this expectation is noticed. As said: "It is good that one should wait quietly for the salvation of the Lord." Namely, patiently, and without a murmur. For Isaiah 30:15 asserts: " in quietness and c in trust shall be your strength."

Third, the time of this expectation is examined: "It is good for a man that he bear the yoke in his youth." That is, a fear of the Lord, and love for the Lord in his youth. Since, as the ardor of time is lessened, and youth is more easily led towards virtue. Like Proverbs 22:6: "Train up a child in the way he should go, and when he is old he will not depart from it."

The condition of the person expecting is evaluated. First, regarding a height for contemplation: "Let him sit alone in silence when he has laid it on him." Namely, that he be not impeded by turmoil within thought. Since, through such turmoil,"he had laid it on him." That is, for a consideration of divine favors. As Hosea, the prophet concludes: "Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her." (Hos: 2:14). Besides, there is displayed turmoil through a rejection of the person expecting, while such a one awaits. It says: "Let him sit alone in silence." Since, cast aside: "when he has laid it on him."

Second, the condition of the person expecting refers to humbleness of location. Saying: "Let him put his mouth in the dustthere may yet be hope." Namely, while humbly speaking. Since Isaiah 29:4 reflects: "Then deep from the earth you shall speak, from low in the dust your words shall come."

Third, the condition of the person expecting can refer to their patience in tribulation. As expressed: "Let him give his cheek to the smiter, and be filled with insults." That is, be prepared to give: "his cheek to the smiter". For the Apostle Matthew states: "but if any one strikes you on the right cheek, turn to him the other also." (Mt: 5:39). Also: "and be filled with insults". Namely, a person should delight, as if being spared some fault by his own action. For, St Paul exclaims to the Romans: "More than that, we rejoice in our sufferings, knowing that suffering produces endurance". (Rorn: 5:3). And Isaiah 50:6 asserts: "I gave my 'back to the smiters, and my cheeks to those who pulled out the beard."

The divine mercy regarding relaxation of punishments is displayed. So first is considered an absolution from penalities: "For the Lord will not cast off forever". Since, the Lord does not forever punish. Because Psalm 94 (93):14 claims: "For the Lord will not forsake his people; he will not abandon his heritage." And Isaiah 28:28 remarks: "Does one crush bread grain? No, he does not threst it forever."

Second, divine mercy, in relation to divine piety as to reason, is considered. For, though the Lord causes grief, he will have compassion according "to the abundance of his steadfast love", because, it from such a portion of divine piety (of God the Father) that one punishes in order to correct, then one comforts. For, the Book of Tobit 4:21 states: "Do not be afraid, my son, because we have become poor. You have great wealth, if you fear God and refrain from every sin and do what is pleasing in his sight." Therefore, out of love for humankind is said: "For he does not willingly afflict or grieve the Sons of men." That is, he apportions from his divine love. Since Psalm 36 (35):7 declares: "The children of men take refuge in the shadow of thy wings."

Here arguments are proposed from divine powers by which everything is governed and provided for. First, such is applied against those persons who derogate divine providence, faithless through blasphemy. Verse 37 thus says: "Who has commanded and it came to pass, unless the Lord has ordained it?"

Within this context, heresy is excluded from those who contend God's providence extends itself to universal ideas, and incorporeal things, as celestial bodies. And even up to human kind, due to a conformity of human nature to God, (the Creator).

As Rabbi Maimonides asserts: "here and now, each and all particulars the Lord God does not actually acknowledge". (cf. Moses ben Maimon, (1135-1204 C.E.: Torah and Talmud exegete, author: "More Nebukim, Dalalat al hairin: Guide for the Perplexed).

Then, Verse 38 asks: "Is it not from the mouth of the Most High that good and evil come?" Namely from good results prosperity, from bad results adversity. For, in such an idea is excluded the error of those persons who claim everything happens from chance, like Cicero, the Roman philosopher (Marcus Tullius, 106-43 B.C.). However, the apostle and evangelist John 1:3 asserts: "All things were made through him; and without him was not anything made that was made." And the prophet Isaiah 45:7: asserts the Lord God: "I form light and create darkness, I make weal and create woe, I am the Lord, who do all these things."

Second, arguments are advanced regarding divine power against persons who deride the above ideas, through impatience within inurmurings. As: "Why should a living man complain; a man, about the punishment of his sins?" Namely, as to his known sins, from which he now suffers. For, Wisdom 1:11 declares: "Beware then of useless murmuring, and keep your tongue from slander."

Faith being restored, one now turns to divine mercy. Two further ideas are added to this idea. First, a preparation for prayer is considered, second, the prayer itself. As said: "We have transgressed and rebelled, and thou hast not forgiven" (Verse 42).

On preparation for prayer, a place is afforded through change of life. As remarked: "Let us test and examine our ways, and return to the Lord." That is, by searching out our past sins. Again : "Let us test and examine our ways." Namely, as to the Lord God, in a desire of our heart seeking divine aid. Then, accepting such one can return to the Lord God by doing good deeds. Since, Jeremiah claims: "know and see that it is evil and bitter for you to forsake the Lord your God" (Jer: 2:19).

Second, a place for prayer is prepared through devotion. As said: "Let us lift up our hearts and hands to God in heaven." For, Paul the Apostle beseeches: "I desire then that in every place the men should pray, lifting holy hands without anger or quarreling" (I Tim: 2:8).

Verse 42 then states: "We have transgressed and rebelled, and hast not forgiven." Here prayer begins, first accenting benevolence, second, the fault. Later Verse 59 thus says: "Thou hast seen the wrong done to me, O Lord; judge thou my cause."

Third, a place for prayer is prepared, by seeking vindication. For Verse 64 later states: "Thou wilt requite them, O Lord, according to the work of their hands."

As to an accent on benevolence three futher ideas are proposed. First, benevolence is accented thru their own person, and conquered people; second, as to enemies. For, Verse 46 says: "All our enemies rail against us."

Third, is the person of the judge. As Verse 55 states: "I called on thy name, O Lord, from the depths of the pit."

Here Verses 40-42 take into account a benevolence of their own person and people, setting forth their harassments. First, afflictions of people are considered, second compassion. Verse 49 thus says: "My eyes will flow without ceasing, without respite."

Regarding afflictions of people are two further ideas. First, is conferred their fault, lest following punishment, a discretion of a judge is directed. For, Verse 42 claims: "we have transgressed and rebelled, and thou has't not forgiven." Namely, by sinning against our neighbor. Also: "and rebelled": by sinning against God.

And then: "and thou hast not forgiven". Since, you, Lord God, are inflexible towards our prayers. Thus, Jeremiah says: "As for you, do not pray for this people, or lift up cry or prayer for them, and do not intercede with me, for I do not hear you" (Jer: 7:16). Also, the apostle John points out: "We know that God does not listen to sinners, but if anyone is a worshiper of God, and does his will, God will listen to him" (Jo 9:31).

Second, regarding the people's afflictions, their sins are exposed.