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1 How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! 2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. 3 He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. 4 He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. 5 The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. 6 And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. 7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast. 8 The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. 9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD. 10 The elders of the daughter of Zion sit upon the ground, and keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground. 11 Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city. 12 They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom. 13 What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee? 14 Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment. 15 All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call The perfection of beauty, The joy of the whole earth? 16 All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up: certainly this is the day that we looked for; we have found, we have seen it. 17 The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries. 18 Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease. 19 Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street. 20 Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, and children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord? 21 The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain them in the day of thine anger; thou hast killed, and not pitied. 22 Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD's anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed.
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[AD 339] Eusebius of Caesarea on Lamentations 2:1-2
No envy hindered the progress of these affairs that advanced gradually and grew and increased day by day. Nor could any evil demon slander them or hinder them through human counsels, so long as the divine and heavenly hand watched over and guarded his people as worthy.But on account of the abundant freedom, we fell into laxity and sloth. We envied and reviled each other and were almost, as it were, taking up arms against one another. Rulers assailed rulers with words like spears, and people forming parties against people and monstrous hypocrisy and dissimulation rising to the greatest height of wickedness, the divine judgment with forbearance, as is its pleasure, while the multitudes yet continued to assemble, gently and moderately harassed the episcopacy.
This persecution began with the brothers in the army. But as if without sensibility, we were not eager to make the Deity favorable and propitious; and some, like atheists, thought that our affairs were unheeded and ungoverned; and thus we added one wickedness to another. And those esteemed our shepherds, casting aside the bond of piety, were excited to conflicts with one another and did nothing else than heap up fights and threats and jealousy and enmity and hatred toward each other, like tyrants eagerly endeavoring to assert their power. Then, truly, according to the word of Jeremiah, “The Lord in his wrath darkened the daughter of Zion, and cast down the glory of Israel from heaven to earth and remembered not his footstool in the day of his anger. The Lord also overwhelmed all the beautiful things of Israel and threw down all his strongholds.”
And according to what was foretold in the Psalms, “He has made void the covenant of his servant, and profaned his sanctuary to the earth—in the destruction of the churches—and has thrown down all his strongholds and has made his fortresses cowardice. All that pass by have plundered the multitude of the people; and he has also become a reproach to his neighbors. For he has exalted the right hand of his enemies, and has turned back the help of his sword and has not taken his part in the war. But he has deprived him of purification and has cast his throne to the ground. He has shortened the days of his time, and besides all, has poured out shame on him.”
All these things were fulfilled in us when we saw with our own eyes the houses of prayer thrown down to the very foundations. We saw the divine and sacred Scriptures committed to the flames in the midst of the marketplaces and the shepherds of the churches basely hidden here and there, and some of them were captured ignominiously and mocked by their enemies. When also, according to another prophetic word, “Contempt was poured out on rulers, and he caused them to wander in an untrodden and pathless way.”

Source: ECCLESIASTICAL HISTORY 8:1.6-8:2.1
[AD 1274] Thomas Aquinas on Lamentations 2:1
The destruction of the city, (Jerusalem), the people, and the entire city is lamented.

So, this Verse 1 is divided into two parts. First is deplored destruction itself, second the desperation of the people becomes exclusive. As later expressed in Chapter 3:1: "1 am the.man who has seen affliction under the rod of his wrath

The idea of destruction itself has two views. First, misery from destruction is lamented, second, the inward destruction to oneself beseeches divine mercy. As the later Verse 18 says: "Cry aloud to the Lord! O daughter of Zion."

On the misery from inward destruction to oneself two more notions are presented. First is lamented destruction in general, second in particular. As Verse 2 states: "The Lord has destroyed without mercy all the habitations of Jacob."

Regarding destruction in general it is wondered at, due to the multiple glory that preceeded it. First the prerogative as to divine knowledge. Since, Psalm (147):20: "He has not dealt thus with any other nation; they donot know his ordinances. Praise the Lord!"

The contrary is within Verse 1: "How the Lord in his anger has set the daughter of Zion under a cloud!" Namely, within ignorance and sadness. As Isaiah 59:9 declares: "We look for light, and behold darkness, and for brightnes, but we walk in gloom."

Second is the particular destruction in relation to the power of royal dignity. The Book of I Esdras 4:20 so states: "And mighty kings have been over Jerusalem, who ruled over the whole province Beyond the River, to whom trubute, custom, and toll were paid." Thus, Verse 1 continues: He hast cast down from heaven to earth the splendor of Israel."

Such is the end of royal dignity and power, or heavenly conversation. As Revelation 6:13 declares: "and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale."

Third is the destruction in reference to the cult of divine instruction, or religion. So Psalm l44(l43):15 claims: "Happy the people to whom such blessings fall! Happy the people whose God is the Lord."

In contrary, Verse 1 records: "he has not remembered his footstool in the day of his anger." That is, not remembered in goodness, the footstool of his footstool, within which he (the Lord) is adored, like a king is reverenced around the footstool beneath his feet.

As the prophet Ezekiel 43:7 states: "and he said to me, 'Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell in the midst of the people of Israel for ever'".
[AD 1274] Thomas Aquinas on Lamentations 2:2
Those events occurring around destruction are viewed here in particular. First, are lamented those events conjoined to the destruction, second, those events following. Onward in Verse 13 such is expressed: "What can I say for you, to what compare you, O daughter of Jerusalem?" etc.

As to events joined to destruction two ideas are advanced. First is bewailed the destruction of common edifices, second, the eminent edifices. As later Verse 6 comments: "He has broken down his booth like that of a garden, laid in ruins the place of his appointed feasts."

Regarding destruction of common edifices two further ideas are proposed. First is bewailed destruction itself, that pertains to the king's might, second, what pertains to the people's use. As further on Verse 4 says: "He has bent his bow like an enemy; with his right hand set like a foe; and he has slain all the pride of our eyes in the tent of the daughter of Zion; he has poured out his fury like fire."

To the very destruction itself of edifices two more notions are set forth. First is bewailed destruction itself, second, the unavailing resistence. As Verse 3 states: "He has cut down in fierce anger all the might of Israel; he has withdrawn from them his right hand in the face of the enemy."

Three more ideas are again proposed as to destruction itself. First is lamented events that relate to decorum and dignity. Verse 2 thus says: "The Lord has destroyed without mercy all the habitations of Jacob." And, the prophet Joel 1:19 declares: "Unto thee, O Lord, I cry. For fire has devoured the pastures of the wilderness."

Second is lamented events pertaining to fortitude and courage. As Verse 2 continues: "in his wrath he has broken down the strongholds of the daughter of Judah. While the prophet Isaiah 25:12 says: "And the high fortifications of his walls he will bring down, lay low, and cast to the ground, even to the dust." Also, Jeremiah 33:4 records: "For thus says the Lord, the God of Israel, concerning the houses of this city and the houses of the kings of Judah which were torn down to make siege mounds and before the sword."

Third, the violent detriment of the kingdom is ended.

As Verse 2 concludes: "he has brought down to the ground in dishonor the kingdom and its rulers." The prophet Ezekiel 28:8 exclaims: "They shall thrust you down into the Pit, and you shall die the death of the slain in the heart of the seas."
[AD 1274] Thomas Aquinas on Lamentations 2:3
Herein Verse 3 is expressed the impotency for resisting. First is excluded human strength, or power. As said: "all the might of Israel." For, Psalm 75(74):10 claims: "All the horns of the wicked he will cut off, but the horns of the righteous shall be exalted."

Second is excluded any divine power. As Verse 3 continues: "he has withdrawn from them his right hand in the face of the enemy." That is, like any defense by which (the Lord God) came down upon them. Psalm 74(73):ll so refers: "Why dost thou hold back thy hand, why dost thou keep thy right hand in thy bosom?"

Third, Verse 3 concludes regarding the fire of Jacob on the earth. It says: "he has burned like a flaming fire in Jacob, consuming all around." Also Isaiah 42:25 records: "it set him on fire round about, but he did not understand; it burned him, but he did not take it to heart."
[AD 1274] Thomas Aquinas on Lamentations 2:4
Verse 4 laments destruction of possessions pertaining to people's use. First are those things that refer to defense. As Verse 5 later states: "The Lord has become like an enemy, he has destroyed Israel; he has destroyed all its palaces, laid in ruins its strongholds."

Regarding those possessions pertaining to their dignity, or decorum, three more notions are exposed. First is indicated the divine indignation. As said at the beginning of Verse 4: "He has bent his bow like an enemy." That is like to a judgment, or the army of the Chaldeans, as if borne from afar.

And: "set like a foe: in order to strike with his right hand, as he presses near." As Psalm 7:12 asserts: "If a man does not repent, God will whet his sword; he has bent and strung his bow."

Second, the infliction of punishment is considered. So, Verse 4 continues: "and he has slain all the pride of our eyes." Namely, people's edifices, and other possessions. As Book of Numbers 24:5 asserts: "How fair are your tents, O Jacob, your encampments, O Israel!"

Third, the magnitude of the punishment is shown, insofar to the extent without limits. As Verse 4 continues: "in the tent of the daughter of Zion; he has poured out his fury like fire," That is, like harassment. Or, as Deuteronomy 32:22 says: "For a fire is kindled

by my anger, and it burns to the depths of Sheol, devours the earth and its increase, and sets on fire the foundations of the mountains." Also, Psalm 69(68):24: "Pour out thy indignation upon them, and let thy burning anger overtake them."
[AD 1274] Thomas Aquinas on Lamentations 2:5
Here is bewailed the destruction of edifices relating to defense. About this idea three further aspects are expressed. First is touched upon the indignation of the Lord God. As asserted: "The Lord has become like an enemy And Isaiah 63:10: "therefore he turned to be their enemy, and himself fought against them." Also, Psalm 44(43): "For our soul is bowed down to the dust; our body cleaves to the ground."

He has broken down his booth like that of a garden, laid in ruins the place of his appointed feasts; the Lord has brought to an end in Zion appointed feast and sabboth, and in his fierce indignation has spurned king and priest."
[AD 1274] Thomas Aquinas on Lamentations 2:6
Verse 6 bemoaned the destruction of principal edifices. The first is the temple, second, the royal house or palace. As Verse 8 later says: "The Lord determined to lay in ruins the wall of the daughter of Zion; he marked it off by the line." Regarding the temple two views are set forth. The first views the destruction of the very temple, second, is viewed those possessions within the temple. As Verse 7 states: "The Lord has scorned his altar, disowned his sanctuary."

Three notions are proposed as to the destruction of the temple itself. First is inferred the very destruction of the temple. As Verse 6 begins: "He has broken down his booth": that was made in the desert. In Silah had been placed the tabernacle which Solomom had constructed.

Then, "like that of a garden." That is, what is easily destroyed. As Psalm 78(77):60 states: "He forsook his dwelling at Shiloh, the tent where he dwelt among men." And, Jeremiah 26:6: "Then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth."

Second, the ending of temple feasts is touched upon. As said: "laid in ruins the place of his appointed feasts; the Lord has brought to an end in Zion appointed feast and sabboth." (Verse 6). As if said: a feast acceptable before. And as Isaiah 1:14 says: "Your new moons and your appointed feasts my soul hates."

Third, is indicated reprobation of ministries. As stated in conclusion: "and in his fierce indignation has spurned king and priest." Namely, such indignation aims at the king, to whom pertains the defense of the temple, or sanctuary.

Also, aimed at the priest to whom the administration of temple and sanctuary relates. For, Job 12:19 says: "He leads priests away stripped, and overthrows the mighty."
[AD 1274] Thomas Aquinas on Lamentations 2:7
Here is described the destruction of edifices inside the temple. First as to religion regarding the altar. For, the altar of holocausts: "The Lord has scorned his altar", Namely, handing over the altar for emenies to profane.

Second: "disowned his sanctuary." That is, regarding pleasing sacrifices that were formerly offered. As I Maccabees: 4:38 declares: "And they saw the sanctuary desolate, the altar profaned, and the gates burned."

Then: "he has delivered into the hand of the enemy the walls of her palaces". So, I Maccabees 2:7 states: "and to dwell there when it was given over to the enemy, the sanctuary given over to aliens?"

Third is indicated the burning of the sanctuary, or temple, by men. As finally Verse 7 says: "a clamor was raised in the house of the Lord as on the day of an appointed feast." Namely, a clamor akin to a blasphemy, or tumult as warlike, that came: "on the day of an appointed feast."

Also, like when temple priests were accustomed to praise the Lord God. As the prophet Isaiah 66:6 proclaims: "Hark an uproar from the city! A voice from the temple! The voice of the Lord, rendering recompense to his enemies!"
[AD 1274] Thomas Aquinas on Lamentations 2:8
The destruction of the ark of Zion is here considered. First it is viewed as a divine revelation."The Lord determined to lay in ruins the wall": Namely, as if the Lord, so considering, determines not to fulfill immediately.

Then: "the wall of the daughter of Zion" - That is, as relates to the tabernacle, the ark, or Jerulalem itself. As Isaiah 14:26 says: "This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations."

Second, a last judgment is considered. As: "he marked it off by the line." As if, in order to measure out a just judgment. So that, the penalty would equate with the fault, or sin.

Then: "he restrained not his hand from destroying", Since, nothing is dismissed regarding a just punishment. So, Isaiah 34:11-12 claims: "He shall stretch the line of confusion over it, and the plummet of chaos over its nobles. They shall name it No Kingdom There, and all its princes shall be nothing."

Third, the effect of such divine justice is evaluated. As: "he caused rampart and wall to lament, they languish together." That is, he foresaw destruction that led to such lamentation. As Chapter 1:4 states: "The roads to Zion mourn, for none come to the appointed feasts; all the gates are desolate.
[AD 1274] Thomas Aquinas on Lamentations 2:9
Verse 9 thus refers: "Her gates have sunk into the ground", That is, the ground filled with tribulations, and so unable to be torn up. Psalm 69(68):2 thus states: I sink in deep mire, where there is no foothold." Again: "her gates", That is, the kings for whom there is the power of a judge who is exercised at the gates, (of the city, Jerusalem). Also: "he has ruined and broken her bars." That is by capturing and leading her into captivity. So: "her bars", namely princes in whom the kingdom is entrusted regarding its gates and bars.

Then is declared: "her king and princes are among the nations." For, Psalm l07(106):l6 claims: "For he shatters the doors of bronze, and cuts into the bars of iron." Besides, Isaiah 3:26 asserts: "And her gates shall lament and mourn; ravaged, she shall sit upon the ground."

Second, regarding humankind's dignity, spiritual princes like priests, are referred to. Then is said: "the law is no more". That is, through the teachings of priests. Like the prophet Malachi 2:7 proclaims: "For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the Lord of hosts."

Finally Verse 9 states: "and her prophets obtain no vision from the Lord." And as Psalm 74(73):9 declares: "We do not see our signs; there is no longer any prophet, and there is none among us who knows how long."
[AD 1274] Thomas Aquinas on Lamentations 2:10
The destruction of the miserable is mouxtned, due to reverence for their status. First, regarding elders who: "sit on the ground in silence." Namely, as signs of great sadness. Like Job: 2:13: "And they set with him on the ground seven days and nights and no one spoke a word for him, for they saw thatt his suffering was very great."

Second, the destruction of virgins is mourned. As Verse 10 finally claims: "the maidens of Jerusalem have bowed their heads to the ground." That is, the maidens around the ark of the covenant, or tabernacle, as daughters of the temple priests. Again: "have bowed their heads to the ground." That is, as a sign of sadness. And as "maidens of Jerusalem": insofar as they dwell in this city. Also: "They have cast dust on their heads and put on sackcloth," That is, in their confusion and fear.

Then: "the maidens of Jerusalem". Namely, and those maidens who dwell elsewhere throughout the kingdom. For Isaiah 3:24 states: "Instead of perfume there will be rottenness; and instead of a girdle, a rope; and instead of well-set hair, baldness."
[AD 1274] Thomas Aquinas on Lamentations 2:11
Here, miserable persons, due to defect of age, are mourned. First is indicated the death of such persons, second, the order of their death. As verse 12 says: "They cry to their mothers, 'Where is bread and wine?" And as Jeremiah 9:1 expresses it: "O that my head were waters, and my eyes a fountain of tears." Namely, from a commotion of vital parts, around the heart.

Then: "my heart is poured out in grief," As if, only I grieve, like the heart's commotion within grief. Or, as if one arrives to the very intimacies of the heart. Jeremiah 31:20 so saying: "Therefore my heart yearns for him; I will surely have mercy on him, says the Lord."

Regarding effusion of the human liver on human passions, Verse 11 refers: "because of the destruction of the daughter of my people," That is, as I grieve, as if the city would be destroyed.

Or, since my love for the plight (of the city) within destruction. That is, as if thrown to the earth, those prostrate, whom I loved. The prophet Hosea 13:8 thus states: "and there I will devour them like a lion, as a wild beast would rend them."

Second, (as to the death of such persons) mercy is from compassion. As Verse 11 concludes: "because infants and babies faint in the streets of the city." Namely, the city of Jerusalem, since it has become vile, or from any other condition. As Jeremiah 51:22 says: "with you I break in pieces the old man and the youth; with you I break in pieces the old man and the youth; with you I break in pieces the young man and the maiden."
[AD 1274] Thomas Aquinas on Lamentations 2:12
The order of death is here exposed,as it excites mercy. First is a prayer to mothers as said: "They cry to theri mothers, 'Where is bread and wine?'". As if wine is lacking, so give to us bread. For Lamentations 4:4 claims: "the children beg for food, but no one gives to them."

Second, there is the necessity for praying. As Verse 12 continues: "as they faint like wounded men in the streets of the city." That is, they perish by the famine: "in the streets of the city". As if by avoiding everything, since they are unable to render any aid or remedy. For Jeremiah 21:7 says: "and the people in this city who survive the pestilence, sword, and famine."

Third, is the most bitter death. Verse 12 thus concludes: "as their life is poured out on their mothers' bosom." Thus the Book of Kings: "And when, he had lifted him, and brought him to his mother, the child sat on her lap till noon, and then died." (2 Kings (4 Kings): 4:20).
[AD 1274] Thomas Aquinas on Lamentations 2:13
The consequences of destruction is accounted for. Namely the events accustomed to occur after prolonged negotiation. So, first is excluded cure for the plague, second, the wonders of witnessing the plague are considered. Thus, Verse 15 declares: "All who pass along the way clap their hands at you; they hiss and wag their heads at the daughter of Jerusalem."

Third, is the condemnation of the divine judge, who instituted a vindication. As Verse 17 says: "The Lord has done what he purposed, has carried out his threat."

On the cure for this plague, two more ideas are proposed. First is shown the incurable plague itself, second, a cause is assigned. As Verse 14 states: "Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes."

On the incurable plague itself two further notions are advanced. First is shown what cannot be lessened by human compassion with mere comparison to other plagues. For instance, human consolation for those afflicted.

Verse 13 thus states: "What can I say for you, to what compare you, O daughter of Jerusalem?" Here a similitude is more than just a comparison. For, whatsoever distances of such reason are comparable, they are not distant "ad infinitum".

Nor, are such distances similiar, if contained within a like quality. Or, that all things have qualities, but only of those things of which one participating does not exceed the quality of another thing.

Now, pains within other situations exceed in the fact regarding what is missing in both temporal and spiritual glory, that other nations, or peoples lack. As Verse 13 continues: "What can I liken to you, that I may confort you, O Virgin daughter of Zion?"

This states, as if: there is nothing worse, or similar to other persons, to what things suffered by you. For Chapter 1:21 says in conclusion: "Bring thou the day thou has announded, and let them be as I am."

Second, is shown what cannot be cured medicinally, due to its magnitude. As verse 13 concludes: "For vast as the sea is your ruin; who can restore you?" Namely, the sea which is most wide and restless. For, Jeremiah 30:15 says: "Why do you cry out over your hurt? Your pain is incurable."
[AD 604] Gregory the Dialogist on Lamentations 2:14
The ruler should be discreet in keeping silence, profitable in speech, lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favor, shrink timidly from speaking freely the things that are right, and, according to the voice of the Truth, serve to the custody of the flock by no means with the zeal of shepherds but in the way of hirelings; since they fly when the wolf comes if they hide themselves under silence. For hence it is that the Lord through the prophet upbraids them, calling them, “Dumb dogs that cannot bark.” Hence again he complains, saying, “You have not gone up against the enemy, neither opposed a wall for the house of Israel, to stand in the battle in the day of the Lord.” Now to go up against the enemy is to go with free voice against the powers of this world for defense of the flock; and to stand in the battle in the day of the Lord is out of love of justice to resist bad people when they contend against us. For a shepherd to have feared to say what is right, what else is it but to have turned his back in keeping silence? But surely, if he puts himself in front for the flock, he opposes a wall against the enemy for the house of Israel. Hence again to the sinful people it is said, “Your prophets have seen false and foolish things for you: neither did they discover your iniquity, to provoke you to repentance.” For in sacred language, teachers are sometimes called prophets, in that, by pointing out how fleeting present things are, they point out the things that are to come. And these are the ones the divine discourse convinces of seeing false things, because, while fearing to reprove faults, they vainly flatter evildoers by promising security; neither do they discover the iniquity of sinners, since they refrain their voice from chiding. For the language of reproof is the key of discovery, because by chiding it discloses the fault of which even he who has committed it is often himself unaware.

Source: PASTORAL RULE 2:4
[AD 1274] Thomas Aquinas on Lamentations 2:14
A reason for the incurable pain is here assigned. For, doctors, in their practice, neglect to cure, just as do prophets. So, first is shown the falseness of prophets, while they foretell false ideas. As Verse 14 states: "Your prophets have seen for you false and deceptive visions." That is they claim seeing what are proven," false and deceptive visions.

Now, it had been stupid to believe the Lord God would not punish sinners. As the prophet Ezekiel 22:28 declares: "And her prophets have daubed for them with whitewash, seeing false visions and divining lies for them." And, St Peter, the Apostle writes: "But false prophets also arose among the people, just as there will be false teachers among you" (2 Peter 2:1).

Then, as to the above ideas prophets were silent. So Verse 14 continues: "they have not exposed your iniquities to restore your fortunes". Just like the prophet Isaiah 58:1 exclaims: "Cry aloud, spare not, lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins."

Second, false visions, prophets see and are exposed. As Verse 14 concludes;"but have seen for you oracles false and misleading". Namely, like pressing burdens, like any burden from on high quite restricts anyone. For, Michah, the prophet states: "Thus says the Lord concerning the prophets who lead my people astray, who cry 'Peace' when they have something to eat." (Mic 3:5).

Regarding."oracles false and misleading" are false freedoms. As Jeremiah 28:11 says: "And Hananiah spoke in the presence of all the people, saying, 'Thus says the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations within two years'." Or: "oracles": that the Lord God will bring you to himself, "misleading", that he will cast your enemies aside.
[AD 1274] Thomas Aquinas on Lamentations 2:15
The wonders of seeing are here exposed. First, as to seeing friends, second as to enemies. There: "All your enemies rail against you; they hiss, they gnash their teeth, they cry: 'We have destroyed her'" (Verse 16).

Regarding friends their compassion is expressed by four signs. First, by the clap of hands: "all who pass along the way clap their hands at you." Namely, along the way upon the earth, seeing the earth's vastness.

Then,"they hiss" by a movement of their head. And,"wag their heads at the daughter of Jerusalem".

Then so, by word: "Is this the city which was called the perfection of beauty, the joy of all the earth?"

Because, in both spiritualities and temporalities (Jerusalem) was: "the joy of all the earth". For peoples assembled there in solemnities. And Psalm 48(47):2 declares: "beautiful in elevation is the joy of all the earth, Mount Zion, in the far north, the city of the great king."
[AD 1274] Thomas Aquinas on Lamentations 2:16
Here a reviling from enemies is exposed. There: "All your enemies rail against you." That is, the Idumeans, the Moabites, and other enemies rail by accusing.

Then: "they hiss" by detracting. "they gnash their teeth" by threatening. Also: "they cry: 'We have destroyed her!'" by insulting her. As Psalm 22 (21):13 states: "They open wide their mouths at me, like a ravening and roaring lion." Also, Jeremiah 51:34 asserts: "Nebuchadnezzar the king of Babylon has devoured me, he has crushed me." And Psalm 35 (34): 21 reports: "They open wide their mouths against me; they say, 'Aha, Aha! our eyes have seen it'."
[AD 1274] Thomas Aquinas on Lamentations 2:17
The condemnation of the divine judge (the Lord God), is considered. First is exposed the constancy of the proposal. As said: "The Lord has done what he purposed." And as Isaiah 14:24 states: "and as I have purposed, so shall it stand!"

Second, is shown what is true in words. As: "he carried out his threat". For, the Lord God prescribed destruction of his people: "as he ordained long ago" (cf Deuteronomy, Chapter 28: "Consequences of Disobedience").

Or, such is even exposed by the very first prophets. As said in Numbers 23:19: "Has he said, and will not do it? Or has he spoken, and will he not fulfil it?"

Then, the condemnation itself is indeed shown. So Verse 17 ends: "he has demolished without pity, he has made the enemy rejoice over you and exalted the might of your foes". For, Psalm 89 (88): 43 declares: "and thou hast not made him stand in battle."

"Cry aloud to the Lord! O daughter of Zion! Let tears stream down like a torrent day and night! Give yourself no rest, your eyes no respite!"

Here one turns toward seeking divine justice through prayer. First, one is invited to pray, second to consider the prayer itself. As Verse 20 says: "Look, O Lord, and see! With whom hast thou dealt thus?"

Regarding an invitation to pray, two notions are proposed. First, one is taught to prepare a place for prayer through tears; second, one will be taught a manner of praying. As Verse 19 states: "Arise, cry out in the night, at the beginning of the watches."

Around the place prepared for prayer three ideas are set forth. First, the reason for wailing, or lementing is exposed. As said: "Cry aloud to the Lord! O daughter of Zion!" Namely, regarding enemies.
[AD 420] Jerome on Lamentations 2:18
Think how great that weeping must be that deserves to be compared with a flood of waters. Whoever so weeps and says with the prophet Jeremiah, “let not the apple of my eye cease,” shall straightway find the words fulfilled of him: “mercy and truth are met together; righteousness and peace have kissed each other.” If righteousness and truth terrify him, mercy and peace may encourage him to seek salvation.

Source: LETTER 122.3
[AD 420] Jerome on Lamentations 2:18
The Savior also wept over the city of Jerusalem because its inhabitants had not repented; and Peter washed out his triple denial with bitter tears, thus fulfilling the words of the prophet: “rivers of waters run down my eyes.” Jeremiah too laments over his impenitent people, saying, “O that my head were waters and my eyes a fountain of tears, that I might weep day and night for … my people!” And farther on he gives a reason for his lamentation: “do not weep for the dead,” he writes, “neither bemoan him, but weep bitterly for him that goes away, for he shall return no more.” The Jew and the Gentile therefore are not to be bemoaned, for they have never been in the church and have died once for all (it is of these that the Savior says, “Let the dead bury their dead”15); weep rather for those who by reason of their crimes and sins go away from the church and who, suffering condemnation for their faults, shall no more return to it. It is in this sense that the prophet speaks to ministers of the church, calling them its walls and towers and saying to each in turn, “O wall, let tears run down.” In this way, it is prophetically implied, you will fulfill the apostolic precept: “Rejoice with them that rejoice and weep with them that weep.” By your tears you will melt the hard hearts of sinners until they too weep. However, if they persist in evildoing they will find these words applied to them: “I … planted for you a noble vine, wholly a right seed; how then are you turned into the degenerate plant of a strange vine to me?” He says again, “saying to a stock, you are my father; and to a stone, you have brought me forth; for they have turned their back to me, and not their face.” He means they would not turn toward God in penitence but in the hardness of their hearts turned their backs on him to insult him. Wherefore also the Lord says to Jeremiah, “Have you seen that which backsliding Israel has done? She is gone up on every high mountain and under every green tree and there has played the harlot.” And I said after she had played the harlot and “had done all these things, Turn to me, but she returned not.”19How hardhearted we are, and how merciful God is! Even after our many sins, he urges us to seek salvation. Yet not even so are we willing to turn to better things.

Source: LETTER 122.1-2
[AD 435] John Cassian on Lamentations 2:18
Not every kind of shedding of tears is produced by one feeling or one virtue. For in one way does that weeping originate that is caused by the pricks of our sins striking our heart, of which we read, “I have labored in my groaning, every night I will wash my bed; I will water my couch with my tears.” And again, “Let tears run down like a torrent day and night; give yourself no rest, and do not let the apple of your eye cease.” In another, that which arises from the contemplation of eternal good things and the desire of that future glory, owing to which even richer well-springs of tears burst forth from uncontrollable delights and boundless exultation, while our soul is thirsty for the mighty living God, saying, “When shall I come and appear before the presence of God? My tears have been my meat day and night,” declaring with daily crying and lamentation, “Woe is me that my sojourning is prolonged,” and, “Too long has my soul been a sojourner.”In another way do the tears flow forth, which without any conscience of deadly sin yet still proceed from the fear of hell and the recollection of that terrible judgment, with the terror of which the prophet was smitten and prayed to God, saying, “Enter not into judgment with your servant, for in your sight shall no one living be justified.” There is too another kind of tears, which are caused not by knowledge of one’s self but by the hardness and sins of others; whereby Samuel is described as having wept for Saul. Both the Lord in the Gospel and Jeremiah in former days wept for the city of Jerusalem, the latter thus saying, “O, that my head were water and my eyes a fountain of tears! And I will weep day and night for the slain of the daughter of my people.” Or also such as were those tears of which we hear in Psalm 101: “For I have eaten ashes for my bread and mingled my cup with weeping.” And these were certainly not caused by the same feeling as those that arise in Psalm 6 from the person of the penitent but were due to the anxieties of this life and its distresses and losses, by which the righteous who are living in this world are oppressed. And this is clearly shown not only by the words of the psalm itself but also by its title, which runs as follows in the character of that poor person of whom it is said in the Gospel that “blessed are the poor in spirit, for theirs is the kingdom of heaven.” “A prayer of the poor when he was in distress and poured forth his prayer to God.”

Source: CONFERENCE 1:9.29
[AD 435] John Cassian on Lamentations 2:18
From these tears those are vastly different that are squeezed out from dry eyes while the heart is hard, and although we cannot believe that these are altogether fruitless (for the attempt to shed them is made with a good intention, especially by those who have not yet been able to attain to perfect knowledge or to be thoroughly cleansed from the stains of past or present sins), yet certainly the flow of tears ought not to be thus forced out by those who have already advanced to the love of virtue, nor should the weeping of the outward person be with great labor attempted, as even if it is produced it will never attain the rich copiousness of spontaneous tears. For it will rather cast down the soul of the suppliant by his endeavors, and humiliate him, and plunge him in human affairs and draw him away from the celestial heights, wherein the awed mind of one who prays should be steadfastly fixed, and will force it to relax its hold on its prayers and grow sick from barren and forced tears.

Source: CONFERENCE 1:9.30
[AD 1274] Thomas Aquinas on Lamentations 2:18
Then also: "Cry aloud" like blaspheming the Lord. That is, against the Lord God and against the walls. As if the destruction of the city (Jerusalem) could be an occasion for blasphemy. Also, as if the Lord God was not powerful enough to defend (such walls). As Exodus: 16:8 asserts: "Your murmurings are not against us but against the Lord."

Again: "Cry aloud to the Lord! O daughter of Zion!" Namely, the Jewish people, just like one is taught to set forth their grief of heart in tearful prayer. Like Psalm 119 (118):145 declares: "With my whole heart I cry; answer me, O Lord!"

Second, one is invited to a multitude of tears. As Verse 18 continues: "Let tears stream down like a torrent day and night!" For, Jeremiah 9:1 says: "O that my head were waters, and my eyes a fountain of tears."

Third, one is invited to a continuance of the struggle. As: "day and night! Give yourself no rest, your eyes no respite!" That is, both within prosperities and adversities. Or, literally, at all times in action, or habit. Since Jeremiah 14:17 states: "You:shall say to them this word: "Let my eyes run down with tears night and day, and let them not cease".
[AD 1274] Thomas Aquinas on Lamentations 2:19
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."
[AD 1274] Thomas Aquinas on Lamentations 2:20
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."
[AD 1274] Thomas Aquinas on Lamentations 2:21
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."
[AD 1274] Thomas Aquinas on Lamentations 2:22
The impossibility of escaping is set forth here. To this idea three more notions are presented. First, is the siege, as Verse 22 begins: "Thou didst invite as to the day of an appointed feast my terrors on every side." Namely, like to the Jewish people accustomed to come to a solemn feast day. So, that, by you, (Lord) inspiring, they come to obey you. For, Isaiah 29:3 declares: "And I will encamp against you round about, and I will besiege you with towers and I will raise siegeworks against you."

Second, the impossibility of escaping is noticed. As stated: "and on the day of the anger of the Lord none escaped or survived." And Isaiah 41:25 declares: "I stirred up one from the north, and he has come, from the rising of the sun, and he shall call on my name."

Third, the destruction of those persons understanding is evaluated. Since Verse 22 concludes (this Chapter II): "those whom I dandled and reared my enemy destroyed." For, Baruch: 4:11 claims: "With joy I nurtured them, but I sent them away with weeping and sorrow."