Thomas Aquinas Commentary Lamentations 1

The prologue at the beginning of this work describes the following:

• The time period: after Israel was carried into captivity.
• The author: Jeremiah sat, crying as if on the land, come down, sit in the dust, O virgin daughter of Babylon (Isaiah 47:1).
• The material: he mourned in lamentation, as it is written, for the mountains I will take up weeping and lamentation, and for the beautiful places of the desert, mourning: because they are burnt up, for that there is not a man that passes through them (Jeremiah 9:10).
• The author’s affections: with a sorrowful mind, as he says below, he has filled me with bitterness, he has inebriated me with wormwood (Lamentations 3:15).

This book is divided into two parts.

1. In the first part, the prophet deplores the misfortune of the people.
2. In the second, he turns in prayer toward the divine mercy: remember, O LORD, what is come upon us (Lamentations 5:1).

The first part is divided into three sections.

1. In the first, he weeps over the misfortune of their slavery.
2. In the second, he weeps over the misfortune of their destruction: how has the Lord covered with obscurity the daughter of Zion in his wrath (Lamentations 2:1).
3. In the third, he weeps over the misfortune of the siege: how has the gold become dim (Lamentations 4:1).

The first of these sections is in two parts.

1. In the first, the prophet deplores the abasement of his people.
2. In the second, he introduces the complaint of the people or of the conquered city, beginning at O all you that pass by (Lamentations 1:12).

The first of these parts is itself in two parts.

1. In the first, he laments their servitude.
2. In the second, he describes in detail the greatness of their slavery, beginning at Judah has removed her dwelling place (Lamentations 1:3).

Regarding the first part, he does two things.

1. First, he shows the servitude or abjection of the people regarding the loss of glory (Lamentations 1:1).
2. Second, he shows it regarding the violation of friendship, beginning at weeping she has wept (Lamentations 1:2).

He shows her loss of glory from three things.

1. First, because of the populousness of her citizens. He comments on how does the city sit solitary, meaning debased and dejected, and solitary, meaning forsaken by her inhabitants. For I am left alone. I have put off the robe of peace . She was full of people in former times. Judah and Israel were innumerable (1 Kings 4:20). A populous city, a joyous city (Isaiah 22:2).
2. Second, because of the honor of her princes, for she was a royal and priestly city. The verse says she has become as a widow, the mistress of the gentiles. This is in regard to her rulers or priests. These two things will come upon you suddenly in one day, barrenness and widowhood (Isaiah 47:9). She was the mistress of the gentiles, who were formerly subject to her, as it is written, This is Jerusalem, I have set her in the midst of the nations (Ezekiel 5:5).
3. Third, because she was enriched with tributes. The verse says she is the princess of provinces, which paid tribute to her. And Moab, and Syria, was made to serve David under tribute (2 Samuel 8:2, 6). This could also refer to the provinces Solomon established, putting one governor in charge of each (1 Kings 4:7). Now, she has been made tributary to the Chaldeans. The hand of the valiant will bear rule: but that which is slothful, will be under tribute (Proverbs 12:24).

The letter aleph is placed at the beginning of this verse, which is interpreted as “doctrine.” This shows that the people were taken into captivity because they failed to observe God’s doctrine, which they knew. Therefore is my people led away captive, because they had not knowledge (Isaiah 5:13).

It should also be known that, since Jeremiah frequently uses rhetorical topics and devices in this lamentation, this is the fourth topic of complaint.These terms are derived from classical Ciceronian rhetoric. According to Cicero: “The fourth topic is one in which all circumstances which are discreditable or low or mean are brought forward; all circumstances which are unworthy of a man’s age, or birth, or fortune, or former honors or services; all the disasters which they have suffered or are liable to suffer” (Cicero, De inventione, trans. C. D. Yonge [1853], 1.55).

Allegorically, the verse is interpreted as follows:

• The city signifies the present Church.
• Full of people signifies being gathered from diverse nations.
• Mistress of the gentiles signifies that the gentiles are obedient to the faith.
• Princess of provinces signifies the diverse churches, for which she prescribes the way of life.
• She has become solitary, meaning deprived of the protection or aid of the angels.
• She has become a widow, because the presence of her Spouse has been taken away.
• She has been made tributary, meaning exposed to tyrants.

Morally, the verse is interpreted as follows:

• The city signifies the soul.
• Full of people signifies being full of good affections.
• Mistress of the gentiles signifies mastery over vices.
• Princess of provinces signifies the senses.
• She is forsaken,In the Latin, the connection between sola and desolata is stronger than the translations of “solitary” and “forsaken” convey in the English. The text of Lamentations speaks more explicitly of the city as desolata, “forsaken,” below at Lamentations 1:13. by the judgments of the good.
• She is a widow, from the embrace of her Spouse.
• She is made tributary to vices.

Here, the prophet weeps over the violation of friendship.

1. First, he shows the necessity of friends: weeping, as Jerusalem was continually pressed by various adversaries; in the night, in private for fear of enemies or in adversity; and on her cheeks, because there was no one to wipe her tears away. Every night I will wash my bed; I will water my couch with my tears (Psalms 6:7).
2. Second, the withdrawal of aid: there is none to comfort her, by offering help against her enemies; among all who were dear to her, meaning the Egyptians and her other allies. I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter (Ecclesiastes 4:1).
3. Third, the change of affections: all her friends. He has put my brethren far from me, and my acquaintance like strangers have departed from me (Job 19:13).

At the top of this verse is placed the letter beth, which is translated “house,” because the house of Jacob is weeping.

This is the thirteenth topic of complaint.“The thirteenth is a topic used when we complain with great indignation that we are mistreated by those who, above all others, should not have done so—such as our relatives, or friends whom we have served and from whom we expected help; or when it is shameful to be mistreated by certain people—such as slaves, freedmen, clients, or suppliants” (Cicero, De inventione 1.55).

Allegorically, the Church weeps over her adversities.

In this interpretation, on her cheeks represents the prelates. Among all who were dear to her refers to the holy angels. They have despised her by complying with divine justice.

Morally, the soul weeps.

In this sense, in the night represents her sins. On her cheeks is the conscience, where a person’s actions speak. Among all who were dear to her refers to one's private affections, which have despised the affections of depraved enjoyment.

Here the author writes in detail about the misfortune of their servitude in order to show its greatness.

This is divided into two parts:

1. He deplores this misfortune regarding the oppression of men.
2. He deplores it regarding the pillage of their goods, with the words: the enemy has put out his hand to all her desirable things (Lamentations 1:10).

The first part is divided in two:

1. He deplores the misfortune of oppression.
2. He shows the reason for their misfortune: Jerusalem has grievously sinned (Lamentations 1:8).

Concerning the first point, he does two things:

1. He deplores their misfortune regarding things they were enduring in the present.
2. He deplores it regarding past events which they brooded over: Jerusalem has remembered the days of her affliction (Lamentations 1:7).

Concerning the first of these, he makes three points about the misfortune of servitude:

1. For those who fled.
2. For those who remained: the ways of Zion mourn (Lamentations 1:4).
3. For the captives: her adversaries are become her lords (Lamentations 1:5).

Regarding the first point, the flight, he makes three observations:

1. The flight itself: removed her dwelling place, fleeing her land to neighboring countries, because of her affliction, among the people, and the greatness of her bondage, in the tributes that they endured in their own land from the Chaldeans. My fugitives shall dwell with you: O Moab, be a covert to them (Isaiah 16:4). You that inhabit the land of the south, meet with bread him that flees. For they are fled from before the swords, from the sword that hung over them (Isaiah 21:14–15).
2. He deplores the anguish that threatens the fugitives: she has dwelt among the nations, Moabites and Ishmaelites, and has found no rest, because here too she suffered anguish on their account. Neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot (Deuteronomy 28:65).
3. He predicts their anxiety at the arrival of the enemy’s power: all her persecutors, the Chaldeans, have taken her in the midst of straits, which they suffered from those to whom they had fled, as in Egypt. The sword which you fear, shall overtake you there in the land of Egypt: and the famine, of which you are afraid, shall cleave to you (Jeremiah 42:16). All that seek her shall not fail: in her menstruation they shall find her (Jeremiah 2:24).

At the top of this verse is placed the letter ghimel, which means “fullness,” since because of the multitude of their sins they have suffered the fullness of misfortune. Fill you up then the measure of your fathers (Matthew 23:32). With the same measure with which you measure shall it be measured to you again (Luke 6:38).

This is the tenth topic of complaint.“The tenth is one by which want, or weakness, or the desolate condition of any one is pointed out” (Cicero, De inventione 1.55).

Allegorically, Judah represents the Church, which is united with Christ; has removed her dwelling place from enemies to enemies, among whom she seeks rest; and she has found no rest, but is oppressed by all at will.

Morally, Judah represents the soul which ought to confess to God; has removed her dwelling place toward vices; among the nations represents vices or demons; no rest because of the mockery of vices or demons; her persecutors are the demons; who have taken her in death.

Here he deplores the misery of those who remain.

1. With regard to the pilgrims who used to visit her. The ways of Zion mourn: they arouse mourning; to the solemn feast, which is threefold: Passover, Pentecost, and Tabernacles. The ways are made desolate, no one passes by the road, the covenant is made void (Isaiah 33:8).
2. With regard to the people who ornamented the city, namely, her princes: all her gates are broken down, because judgments were given at the gates. And her gates shall lament and mourn, and she shall sit forsaken on the ground (Isaiah 3:26). Her priests: her priests sigh. Between the porch and the altar the priests shall weep (Joel 2:17). Her virgins: her virgins are in affliction, and defiled. Disfigured with calamity and misery. And they ate grass (Job 30:3–4). And the princes, and the ancients mourned, and the virgins and the young men were made feeble, and the beauty of the women was changed .
3. With regard to the people who filled it: and she, the people, or the city, is oppressed with bitterness. For the Almighty has quite filled me with bitterness (Ruth 1:20).

At the top of this verse is placed the letter, daleth, that is, “troubled,” because he weeps over the destruction of the temple, which was paneled with cedar and covered with gold (1 Chronicles 6:16–20).

This is the eighth topic of complaint.“The eighth is one by which something is said to have been done which ought not to have been done; or not to have been done which ought to have been. In this manner: I was not present, I did not see him, I did not hear his last words, I did not receive his last breath. Moreover, he died amid his enemies, he lay shamefully unburied in an enemy’s country, being torn to pieces by wild beasts, and was deprived in death of even that honor which is the due of all men” (Cicero, De Inventione 1.55).

Allegorically, the ways: leading to heaven; of Zion: the prophets and preachers; to the solemn feast: of the heavenly homeland; gates: the prelates of the Church, who bring people in; priests: who attend to sacred things; virgins: who in the Church have the first rank. All these are shaken for sins, and as they are shaken, the people who are below them are filled with bitterness. Hence Moses broke the tablets (Exodus 32:19).

Morally, the ways are the virtues of the soul; to the solemn feast: of contemplation; gates: the senses; priests: souls in the sanctity of divine religion; virgins: souls in purity of conscience; when these are shaken, the soul itself is oppressed by the bitterness of vices.

Here the prophet weeps over the oppression of the captives.

He weeps first for the captivity of the children, and second, for the adults, as it is written: and from the daughter of Zion all her beauty is departed (Lamentations 1:6).

Concerning the first of these—the captivity of the children—he makes three points.

1. He describes the exaltation of Israel’s enemies in power. Her adversaries, namely the Chaldeans, have become her lords, as if dominating them. Regarding riches, her enemies are enriched. As it is written, He shall be as the head, and you shall be the tail (Deuteronomy 28:44).
2. He gives the reason for this exaltation: it is because the Lord has spoken, pronouncing judgments against her, so to speak, either by inspiring nations to attack or by making predictions through Moses. This judgment is for the multitude of her iniquities, as Jeremiah prophesied: I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it (Jeremiah 18:7).
3. He presents the captivity of her children, that is, the little children of the people. As Isaiah says, Therefore is my people led away captive, because they had not knowledge (Isaiah 5:13).

At the beginning of this verse is the Hebrew letter He, signifying that these are the judgments the Lord spoke through Moses.

This is the eighth topic of complaint.See previous note.

When the text says, for the multitude, this introduces the first part of what is known in rhetoric as an assumptive argument, specifically, a concession.“And the judicial kind is itself also distributed under two divisions—one absolute, and one which takes in something besides as an addition, and which may be called assumptive. The absolute division is that which of itself contains in itself an inquiry into right and wrong. The assumptive one is that which of itself supplies no firm ground for objection, but which takes to itself some topics for defense derived from extraneous circumstances. And its divisions are four—concession, removal of the accusation from oneself, a retorting of the accusation, and comparison. Concession when the person on his trial does not defend the deed that has been done, but entreats to be pardoned for it: and this again is divided into two parts—purgation and deprecation. Purgation is when the fact is admitted, but when the guilt of the fact is sought to be done away. And this may be on three grounds—of ignorance, of accident, or of necessity. Deprecation is when the person on his trial confesses that he has done wrong, and that he has done wrong on purpose, and nevertheless entreats to be pardoned. But this kind of address can be used but very rarely” (Cicero, De inventione 1.11).

Allegorically, her adversaries are the heretics who extinguish knowledge in the Church. They have become her lords by prevailing in disputes, and they are enriched by their eloquence. The Lord has spoken in that He has permitted this. Her children are new believers, and they are led into captivity when they are separated from the Church.

Morally, her adversaries are the demons. They have become her lords by corrupting our intentions, and they are enriched by the multiplicity of our sins. The Lord has spoken by permitting this. Her children are the soul’s impulses and affections, and the oppressor is the demon. As the psalmist says, They that trouble me will rejoice when I am moved (Psalms 12:5).