Thomas Aquinas
Medieval · AD 800–1500 · 361 passages across 23 books
Commentary
Lamentations 4:8
Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
Here is considered the shame following from their knowledge, as to a change of color, or complexion. As expressed in Verse 8: "Now their visage is blacker than soot, they are not reco~ized 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 bones."
As the prophet Nahum declares: "anguish is on all loins, all faces grow pale! Where is the lions' den, the cave of the young lions where the lion brought his prey, where his cubs were, with none to disturb?" (Nah: 2:10-11). And Job says: "my skin hardens, then breaks out afresh." (Job: 7:5).
As the prophet Nahum declares: "anguish is on all loins, all faces grow pale! Where is the lions' den, the cave of the young lions where the lion brought his prey, where his cubs were, with none to disturb?" (Nah: 2:10-11). And Job says: "my skin hardens, then breaks out afresh." (Job: 7:5).
Lamentations 4:9
They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.
Here in Verse 9 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).
Lamentations 4:10
The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
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?"
Lamentations 4:11
The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
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. As said in Verse 13: "This was for the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the righteous." That is, leading toward the punishment: "the Lord gave full vent to his wrath." (Verse 11). And: "he poured out his hot anger", due to a determination for a punishment. For, the city, (Jerusalem) was "burnt" in fire which consumed its foundations." That is, evensoever by force, or even up to the very foundations each house was destroyed. As said in Deuteronomy 32:22: "For a fire is kindled by my anger, and it burns to the depths of Sheol."
Thirdly, is assigned the reason for such destruction. As said in Verse 13: "This was for the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the righteous." That is, leading toward the punishment: "the Lord gave full vent to his wrath." (Verse 11). And: "he poured out his hot anger", due to a determination for a punishment. For, the city, (Jerusalem) was "burnt" in fire which consumed its foundations." That is, evensoever by force, or even up to the very foundations each house was destroyed. As said in Deuteronomy 32:22: "For a fire is kindled by my anger, and it burns to the depths of Sheol."
Lamentations 4:12
The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
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. 'Wail, O ships of Tarshish, for Tyre is laid waste, without house or haven! From the land of Cyprus it is revealed to them." And also Isaiah 30:13: "whose crash comes suddenly, in an instant."
Lamentations 4:13
For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her,
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. As the Prophet Daniel 13:5 says: "In that year two elders from the people were appointed as judges.
Concerning them the Lord had said: "Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people."
Concerning them the Lord had said: "Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people."
Lamentations 4:14
They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments.
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. As Wisdom 2:21 records: "for their wickedness blinded them." And: "so defiled with blood that none could touch their garments." Namely, the temple (like their garments), being cut garments, (in the manner of mirthful persons, as clowns), and repeatedly torn into strips. By this is shown that they did not cease from their pleasures, or non-sensible human behavior.
Or, according to another literal sense, "as lascivorous", which is plainer. As said in Isaiah 59:3: "For your hands are defiled with blood and your fingers with iniquity."
Moreover, such can be explained as to those persons corporeally blinded, when captured by enemies. Such were unable to enter dwellings by themselves, unless they attach themselves to the garments of a leader, as they follow.
Or, according to another literal sense, "as lascivorous", which is plainer. As said in Isaiah 59:3: "For your hands are defiled with blood and your fingers with iniquity."
Moreover, such can be explained as to those persons corporeally blinded, when captured by enemies. Such were unable to enter dwellings by themselves, unless they attach themselves to the garments of a leader, as they follow.
Lamentations 4:15
They cried unto them, Depart ye; it is unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn there.
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. As Leviticus 21:16-17 states: "And the Lord said to Moses, 'Say to Aaron, none of your descendants throughout their generations who has a blemish may approach to offer the bread of his God.'"
Secondly, was blamed on the Jews the indignation of their Lord God, insofar as to a destruction of divine aid.
So Verse 15 continues: "so they became fugitives and wanderers." Namely, as enemies blaming each other (as Jews); and by chiding and grieving among themselves.
As Verse 15 concludes: "Men said among the nations, 'They shall stay with us no longer'." That is, as if, God depended on the Jews. As Psalm 71 (70):ll states: "And say, 'God has forsaken him; pursue and seize him; for there is none to deliver him.'"
Then: "Away! Away! Touch not!" That is, you Jews, unclean as to holy things. As Leviticus 21:16-17 states: "And the Lord said to Moses, 'Say to Aaron, none of your descendants throughout their generations who has a blemish may approach to offer the bread of his God.'"
Secondly, was blamed on the Jews the indignation of their Lord God, insofar as to a destruction of divine aid.
So Verse 15 continues: "so they became fugitives and wanderers." Namely, as enemies blaming each other (as Jews); and by chiding and grieving among themselves.
As Verse 15 concludes: "Men said among the nations, 'They shall stay with us no longer'." That is, as if, God depended on the Jews. As Psalm 71 (70):ll states: "And say, 'God has forsaken him; pursue and seize him; for there is none to deliver him.'"
Lamentations 4:16
The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.
So, as far as the infliction of punishment Verse 16 states: '"The Lord himself", by his fore-knowledge, "has scattered them." That is, he disperses (Jews) among nations. As Psalm 55 (54):22 says: "Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved."
Thirdly, an irreverence for their elders was blamed on them (the Jews), and their enemies regarded such irreverence. As said: "No honor was shown to the priests, no favor to the elders." As Isaiah 3:5 says: "the youth will be insolent to the elder, and the base fellow to the honorable." Or these can be words of the prophet against enemies (of the Jews).
Thirdly, an irreverence for their elders was blamed on them (the Jews), and their enemies regarded such irreverence. As said: "No honor was shown to the priests, no favor to the elders." As Isaiah 3:5 says: "the youth will be insolent to the elder, and the base fellow to the honorable." Or these can be words of the prophet against enemies (of the Jews).
Lamentations 4:17
As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us.
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 Pharoh turn to your shame, and the shelter in the shadow of Egypt to your humiliation."
Lamentations 4:18
They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.
Secondly is excluded their own strengths. As said: "Men dogged our steps, so that we could not walk in the streets a" That is, as if we were unable to stand upright, due to our weakness, as if the streets were dark and slippery. As Psalm 35 (34): 6 says: "Let their way he dark and slippery, with the angel of the Lord pursuing them." And Jeremiah 23:12: says: "Therefore their way shall be to them like slippery paths in the darkness
Then, Verse 18 concludes: "Our end drew near; our days were numbered; for our end had come." Namely, our end within captivity and our death, since"our days were numbered, for our end had come." As Exekiel 7:6 says: "An end has come, the end has come; it has awakened against you. Behold, it comes."
Then, Verse 18 concludes: "Our end drew near; our days were numbered; for our end had come." Namely, our end within captivity and our death, since"our days were numbered, for our end had come." As Exekiel 7:6 says: "An end has come, the end has come; it has awakened against you. Behold, it comes."
Lamentations 4:19
Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness.
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 langage of Habakkuk 1:8 states: "they fly like an eagle swift to devour."
Lamentations 4:20
The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
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 Egptians (cf. 2 Kings, Chapter 24,"Nebuchhadnezzar Conquers Judah"), Namely, while that king Josiah was a just king.
Such also can be exposed as to King Zedekiah (of Judah), as to the consequence of his reign. Or it even can be referred to Christ. As the prophet Isaiah foretold: "But he was wounded for our transgressions, he was bruised for our iniquities." (Is: 53:5).
Then, as Verse 20 concluded: "he of whom was said, "Under his shadow we shall live among the nations." Namely, under the Lord's protection. As the Song of Solomon 2:3 expresses it: "With great delight I sat in his shadow, and his fruit was sweet to my taste."
Such also can be exposed as to King Zedekiah (of Judah), as to the consequence of his reign. Or it even can be referred to Christ. As the prophet Isaiah foretold: "But he was wounded for our transgressions, he was bruised for our iniquities." (Is: 53:5).
Then, as Verse 20 concluded: "he of whom was said, "Under his shadow we shall live among the nations." Namely, under the Lord's protection. As the Song of Solomon 2:3 expresses it: "With great delight I sat in his shadow, and his fruit was sweet to my taste."
Lamentations 4:21
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
Here those isolated, and principally the Edomites, are threatened first. Then second, the Jews are comforted. As said in Verse 22: "The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer." As to the first (the Edomites), joy is excluded. As said in Verse 21: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in oath, publish it not in the streets of Ashkelon." And: "O daughter of Edom". Namely, the people of Edom, dwellers" in the land of Uz". On the contrary Deuteronomy 2:5 states: "because I have given Mount Seir to Esau as a possession." And also: Hus, (viz, land of Job; located around the Arabian desert, near Edom) was the first born of Nahor (from Milcah). (cf. Genesis: 22:21). Moreover, it must he mentioned that there is no notice as to a person named "Hus", but rather to a land called "Hus";(i.e., near Edom). Such is termed "Ausitides", as another name in the "interlenear Gloss". And also Jeremiah 25:24 says: "All the kings of Arabia and all the kings of the mi…
Here those isolated, and principally the Edomites, are threatened first. Then second, the Jews are comforted. As said in Verse 22: "The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer."
As to the first (the Edomites), joy is excluded. As said in Verse 21: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in oath, publish it not in the streets of Ashkelon." And: "O daughter of Edom". Namely, the people of Edom, dwellers" in the land of Uz".
On the contrary Deuteronomy 2:5 states: "because I have given Mount Seir to Esau as a possession." And also: Hus, (viz, land of Job; located around the Arabian desert, near Edom) was the first born of Nahor (from Milcah). (cf. Genesis: 22:21). Moreover, it must he mentioned that there is no notice as to a person named "Hus", but rather to a land called "Hus";(i.e., near Edom). Such is termed "Ausitides", as another name in the "interlenear Gloss". And also Jeremiah 25:24 says: "All the kings of Arabia and all the kings of the mixed tribes that dwell in the desert." That is, within the boundaries of the Edomites, around the Arabian desert.
Secondly, punishment is threatened. As expressed in Verse 21: "But to you also the cup shall pass." Namely, the wrath of the Lord God.
Then: "you shall become drunk." That is: you will become full of misery. A-nd: "strip yourself bare." Namely, you will be despoiled of all your goods. As Jeremiah 49:12 says: "For thus says the Lord: 'If those who did not deserve to drink the cup must drink it, will you go unpunished?"
As to the first (the Edomites), joy is excluded. As said in Verse 21: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in oath, publish it not in the streets of Ashkelon." And: "O daughter of Edom". Namely, the people of Edom, dwellers" in the land of Uz".
On the contrary Deuteronomy 2:5 states: "because I have given Mount Seir to Esau as a possession." And also: Hus, (viz, land of Job; located around the Arabian desert, near Edom) was the first born of Nahor (from Milcah). (cf. Genesis: 22:21). Moreover, it must he mentioned that there is no notice as to a person named "Hus", but rather to a land called "Hus";(i.e., near Edom). Such is termed "Ausitides", as another name in the "interlenear Gloss". And also Jeremiah 25:24 says: "All the kings of Arabia and all the kings of the mixed tribes that dwell in the desert." That is, within the boundaries of the Edomites, around the Arabian desert.
Secondly, punishment is threatened. As expressed in Verse 21: "But to you also the cup shall pass." Namely, the wrath of the Lord God.
Then: "you shall become drunk." That is: you will become full of misery. A-nd: "strip yourself bare." Namely, you will be despoiled of all your goods. As Jeremiah 49:12 says: "For thus says the Lord: 'If those who did not deserve to drink the cup must drink it, will you go unpunished?"
Lamentations 4:22
The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.
Here in Verse 22 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, providin~.. you do not repeat such sins. As Isaiah 40:2 declares: "Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned."
Secondly, (the Jews are Comforted) by even the punishment of their enemies. As Verse 22 concludes: "but your iniquity, O daughter of Edom, he will punish ." That is, like a judge, or as one questioning- the very claims: "He will uncover your sins." Namely, showing them through punishments. As Jeremiah 49:8 says: "for I will bring, the calarnnity of Esau upon him, the time when I will punish him."
Then: "he will keep you in exile no longer." That is, for past sins, providin~.. you do not repeat such sins. As Isaiah 40:2 declares: "Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned."
Secondly, (the Jews are Comforted) by even the punishment of their enemies. As Verse 22 concludes: "but your iniquity, O daughter of Edom, he will punish ." That is, like a judge, or as one questioning- the very claims: "He will uncover your sins." Namely, showing them through punishments. As Jeremiah 49:8 says: "for I will bring, the calarnnity of Esau upon him, the time when I will punish him."
Lamentations 5:1
Remember, O LORD, what is come upon us: consider, and behold our reproach.
Here in Chapter 5, the prophet, after many lamentations, addressed himself for a remedy by prayer. So, he first exposes the people's misery, second, he seeks mercy. As expressed in Verse 19: "But thou, O Lord, dost reign for ever; thy throne endures to all generations."
The first idea (the people's misery) has two aspects. First, the people's misery, in itself is exposed, second, the people's goods that were lost. As said in Verse 14: "The old men have quit the city gate, the young men their music."
Around the first (misery in itself) are two notations. First, in Verse 1 is aroused attention: "Remember, O Lord, what has befallen us;". That is, be attentive to our misery itself. And, as said in Chapter 3:19: "Remember my affliction and my bitterness, the wormwood and the gall!"
So, Verse 1 says: "Remember, O Lord, what has befallen us."Which states, as if, hold in attention. Then: "behold": with such attention fix your consideration,"and see our disgrace!"
The first idea (the people's misery) has two aspects. First, the people's misery, in itself is exposed, second, the people's goods that were lost. As said in Verse 14: "The old men have quit the city gate, the young men their music."
Around the first (misery in itself) are two notations. First, in Verse 1 is aroused attention: "Remember, O Lord, what has befallen us;". That is, be attentive to our misery itself. And, as said in Chapter 3:19: "Remember my affliction and my bitterness, the wormwood and the gall!"
So, Verse 1 says: "Remember, O Lord, what has befallen us."Which states, as if, hold in attention. Then: "behold": with such attention fix your consideration,"and see our disgrace!"
Lamentations 5:2
Our inheritance is turned to strangers, our houses to aliens.
Verse 2 considers the people's affliction. First, in general, second by going down to particular persons. As expressed in Verse 11: "Women are ravished in Zion, virgins in the towns of Judah."
As to the people's affliction in general are two ideas. First is excluded those things by which ~ople are sustained against miseries. Namely, as to their possessions, passed over to enemies control. As Verse 2 states: "Our inheritance has been turned over to strangers, our homes to aliens." Also, as Chapter 1:10 says: "The enemy has stretched out his hands over all her precious things." And, Jeremiah 6:12 states: "Their houses shall be turned over to others, their fields and wives together."
As to the people's affliction in general are two ideas. First is excluded those things by which ~ople are sustained against miseries. Namely, as to their possessions, passed over to enemies control. As Verse 2 states: "Our inheritance has been turned over to strangers, our homes to aliens." Also, as Chapter 1:10 says: "The enemy has stretched out his hands over all her precious things." And, Jeremiah 6:12 states: "Their houses shall be turned over to others, their fields and wives together."
Lamentations 5:3
We are orphans and fatherless, our mothers are as widows.
Regarding divine protection Verse 3 declares: "We have become orphans, fatherless;". That is, we are destitute of divine direction, like to a paternal consolation. And: " our mothers are like widows." Since definite security is called for. As the prophet Isaiah asserts: "Therefore the Lord does not rejoice over their young men, and, has not compassion on their fatherless and widows, for everyone is godless and' 'an evil doer, and every mouth speaks folly." (Is : 9:17).
Lamentations 5:4
We have drunken our water for money; our wood is sold unto us.
Here particular miseries are viewed which the people suffer. As stated: "We must pay for the water we drink," Namely, because of the people's slavery, and due to their affliction. As Verse 9 records: "We get our bread at the peril of our lives, because of the sword in the wilderness."
As to the people's slavery are two further notions. First is the slavery in itself, and then its exaggeration. As said in Verse 7: "Our fathers sinned, and are no more; and we bear their iniquities."
On the people's slavery in itself are two more ideas. One regards the people's slavery as they suffered loss of possessions. As Verse 4 declares: "We must pay for the water we drink, the wood we get must be bought." And as Deuteronomy 2:6 repeats: "and you shall also buy water of them for money, that you may drink."
As to the people's slavery are two further notions. First is the slavery in itself, and then its exaggeration. As said in Verse 7: "Our fathers sinned, and are no more; and we bear their iniquities."
On the people's slavery in itself are two more ideas. One regards the people's slavery as they suffered loss of possessions. As Verse 4 declares: "We must pay for the water we drink, the wood we get must be bought." And as Deuteronomy 2:6 repeats: "and you shall also buy water of them for money, that you may drink."
Lamentations 5:5
Our necks are under persecution: we labour, and have no rest.
Then is considered slavery as first forced upon their own person. As said: "~ith a yoke on our necks we are hard driven; we are weary, we are given no rest." Which proclaims, as if: pressure is upon our necks in a manner we wish not since such pressure binds our neck. Deuteronomy 28:65 is applicable: "and among these nations you shall find no ease, and there shall be no rest for the sole of your foot."