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1 I am the man that hath seen affliction by the rod of his wrath. 2 He hath led me, and brought me into darkness, but not into light. 3 Surely against me is he turned; he turneth his hand against me all the day. 4 My flesh and my skin hath he made old; he hath broken my bones. 5 He hath builded against me, and compassed me with gall and travail. 6 He hath set me in dark places, as they that be dead of old. 7 He hath hedged me about, that I cannot get out: he hath made my chain heavy. 8 Also when I cry and shout, he shutteth out my prayer. 9 He hath inclosed my ways with hewn stone, he hath made my paths crooked. 10 He was unto me as a bear lying in wait, and as a lion in secret places. 11 He hath turned aside my ways, and pulled me in pieces: he hath made me desolate. 12 He hath bent his bow, and set me as a mark for the arrow. 13 He hath caused the arrows of his quiver to enter into my reins. 14 I was a derision to all my people; and their song all the day. 15 He hath filled me with bitterness, he hath made me drunken with wormwood. 16 He hath also broken my teeth with gravel stones, he hath covered me with ashes. 17 And thou hast removed my soul far off from peace: I forgat prosperity. 18 And I said, My strength and my hope is perished from the LORD: 19 Remembering mine affliction and my misery, the wormwood and the gall. 20 My soul hath them still in remembrance, and is humbled in me. 21 This I recall to my mind, therefore have I hope. 22 It is of the LORD's mercies that we are not consumed, because his compassions fail not. 23 They are new every morning: great is thy faithfulness. 24 The LORD is my portion, saith my soul; therefore will I hope in him. 25 The LORD is good unto them that wait for him, to the soul that seeketh him. 26 It is good that a man should both hope and quietly wait for the salvation of the LORD. 27 It is good for a man that he bear the yoke in his youth. 28 He sitteth alone and keepeth silence, because he hath borne it upon him. 29 He putteth his mouth in the dust; if so be there may be hope. 30 He giveth his cheek to him that smiteth him: he is filled full with reproach. 31 For the Lord will not cast off for ever: 32 But though he cause grief, yet will he have compassion according to the multitude of his mercies. 33 For he doth not afflict willingly nor grieve the children of men. 34 To crush under his feet all the prisoners of the earth, 35 To turn aside the right of a man before the face of the most High, 36 To subvert a man in his cause, the Lord approveth not. 37 Who is he that saith, and it cometh to pass, when the Lord commandeth it not? 38 Out of the mouth of the most High proceedeth not evil and good? 39 Wherefore doth a living man complain, a man for the punishment of his sins? 40 Let us search and try our ways, and turn again to the LORD. 41 Let us lift up our heart with our hands unto God in the heavens. 42 We have transgressed and have rebelled: thou hast not pardoned. 43 Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied. 44 Thou hast covered thyself with a cloud, that our prayer should not pass through. 45 Thou hast made us as the offscouring and refuse in the midst of the people. 46 All our enemies have opened their mouths against us. 47 Fear and a snare is come upon us, desolation and destruction. 48 Mine eye runneth down with rivers of water for the destruction of the daughter of my people. 49 Mine eye trickleth down, and ceaseth not, without any intermission, 50 Till the LORD look down, and behold from heaven. 51 Mine eye affecteth mine heart because of all the daughters of my city. 52 Mine enemies chased me sore, like a bird, without cause. 53 They have cut off my life in the dungeon, and cast a stone upon me. 54 Waters flowed over mine head; then I said, I am cut off. 55 I called upon thy name, O LORD, out of the low dungeon. 56 Thou hast heard my voice: hide not thine ear at my breathing, at my cry. 57 Thou drewest near in the day that I called upon thee: thou saidst, Fear not. 58 O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. 59 O LORD, thou hast seen my wrong: judge thou my cause. 60 Thou hast seen all their vengeance and all their imaginations against me. 61 Thou hast heard their reproach, O LORD, and all their imaginations against me; 62 The lips of those that rose up against me, and their device against me all the day. 63 Behold their sitting down, and their rising up; I am their musick. 64 Render unto them a recompence, O LORD, according to the work of their hands. 65 Give them sorrow of heart, thy curse unto them. 66 Persecute and destroy them in anger from under the heavens of the LORD.
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[AD 1274] Thomas Aquinas on Lamentations 3:3
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."
[AD 1274] Thomas Aquinas on Lamentations 3:6
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.
[AD 1274] Thomas Aquinas on Lamentations 3:9
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).
[AD 1274] Thomas Aquinas on Lamentations 3:12
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."
[AD 1274] Thomas Aquinas on Lamentations 3:15
Here secondly the affliction of penalty says: "He drove into my heart." Namely, by which the luxury of a people is indicated.

Then: "the arrows of his quiver". That is, difference of penalties issuing forth from his governance. As Job 30:11 states: "Because God has loosed my cord and humbled me, they have cast off restraint in my presence."

Third, the delusion of those persons punished is exposed: "I have become the laughing stock of all peoples, the burden of their songs all day long." As elsewhere said: "I have become a laughing stock all the day; every one mocks me." (Jer: 20:7). That is, just as people are accustomed to be derided by others.

Verse 15 then adds: "He has filled me with bitterness, he has sated me with wormwood." Thus is shown how wide is such, and first as to the multitude of penalties. Namely, "he has filled me with bitterness": by different obstacles which is afflicted abundantly (cf. Chapter 41: Jeremiah: "Ishmael and Johanan").

Then, secondly as in Verse 15: "he has sated me with wormwood", That is, regarding the number punished.
[AD 1274] Thomas Aquinas on Lamentations 3:17
The afflictions are here pursued. As claimed: "He has made my teeth grind on gravel, and made me cower in ashes." That is, like to the warriors by whom defended, and like to teeth of beasts on gravel. So, nothing remains except"in ashes as if worthless. And since Psalm 102 (lOl):9 declares; "For I eat ashes like bread, and mingle tears with my drink."

Verse 17 then states: "My soul is bereft of peace." Here is assumed a rejection: My soul is bereft": of God's divine mercy. Like Psalm 89(88)':39 declares: "Thou has renounced the covenant with thy servant; thou hast defiled his crown in the dust."

Verse 17 concludes: "I have forgotten what hap piness is". Namely, due to the experience of evils. For, Sirach 11:27 claims: "The misery of an hour makes one forget luxury."
[AD 1274] Thomas Aquinas on Lamentations 3:18
Verse 18 states: "So I say, 'Gone is my glory and my expectation from the Lord". That is, like one who concludes in desperation. Also, like one who would claim: since I am amidst obstacles, and the Lord rejects me, He does not aid me. Again: "so, I say": within my heart, like a person in desperation. Thus, in conclusion is said: "Gone is my glory, and my expectation from the Lord".

Such states, as if: I do not accomplish what I had expected. And as Jeremiah 2:25 asserts: "But you said, 'It is hopeless, for I have loved strangers, and after them I will go.'" Also, Malachi 3:14: "You have said 'It is vain to serve God. What is the good of our keeping his charge or of walking as in mourning before the Lord of hosts?'"
[AD 1274] Thomas Aquinas on Lamentations 3:21
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."
[AD 1274] Thomas Aquinas on Lamentations 3:24
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."
[AD 253] Origen of Alexandria on Lamentations 3:25
“There is none good but one, God the Father.” This word they2 declare is peculiar to the Father of Christ, who, however, is different from the God who is creator of all things, to which creator he gave no appellation of goodness. Let us see now if, in the Old Testament, the God of the prophets and the Creator and Legislator of the word is not called good. What are the expressions that occur in the psalms? “How good is God to Israel, to the upright in heart!” and, “Let Israel now say that he is good, that his mercy endures for ever,” the language in the Lamentations of Jeremiah, “The Lord is good to those who wait for him, to the soul that seeks him.” As therefore God is frequently called good in the Old Testament, so also the Father of our Lord Jesus Christ is styled just in the Gospels. Finally, in the Gospel according to John, our Lord, when praying to the Father, says, “O just Father, the world has not known you.” And lest perhaps they should say that it was owing to his having assumed human flesh that he called the Creator of the world Father and styled him just, they are excluded from such a refuge by the words that immediately follow, “The world has not known you.” But, according to them, the world is ignorant of the good God alone. For the world unquestionably recognizes its Creator, the Lord saying that the world loves what is its own. Clearly, then, he whom they consider to be the good God is called just in the Gospels. Anyone may at leisure gather together a greater number of proofs, consisting of those passages, where in the New Testament the Father of our Lord Jesus Christ is called just, and in the Old also, where the Creator of heaven and earth is called good; so that the heretics, being convicted by numerous testimonies, may perhaps some time be put to the blush.

Source: ON FIRST PRINCIPLES 2:5.4
[AD 458] Theodoret of Cyrus on Lamentations 3:26
Up then, I beseech you, let us fight for the Lord’s sheep. Their Lord is near. He will certainly appear and scatter the wolves and glorify the shepherds. “The Lord is good to those who wait for him, to the soul that seeks him.” Let us not murmur at the storm that has arisen, for the Lord of all knows what is good for us. Wherefore also when the apostle asked for release from his trials he would not grant his supplication but said, “My grace is sufficient for you, for my strength is made perfect in weakness.” Let us then bravely bear the evils that befall us; it is in war that heroes are discerned, in conflicts that athletes are crowned, in the surge of the sea that the art of the helmsman is shown, in the fire that the gold is tried. And let us not, I beseech you, heed only ourselves; let us rather have forethought for the rest, and that much more for the sick than for the whole, for it is an apostolic precept that exclaims, “Comfort the feeble-minded, support the weak.” Let us then stretch out our hands to them that lie low, let us tend their wounds and set them at their post to fight the devil. Nothing will so vex him as to see them fighting and striking again. Our Lord is full of lovingkindness. He receives the repentance of sinners. Let us hear his words: “As I live, says the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” So he prefaced his words with an oath, and he who forbids oaths to others swore himself to convince us how he desires our repentance and salvation. Of this teaching the divine books, both the old and the new, are full, and the precepts of the holy Fathers teach the same.But not as though you were ignorant have I written to you; rather have I reminded you of what you know, like those who standing safe on the shore help those who are tossed by the storm and show them a rock, or give warning of a hidden shallow or catch and haul in a rope that has been thrown. “And the God of peace shall bring Satan under your feet shortly” and shall gladden our ears with news that you have passed from storm to calm, at his word to the waves, “peace be still.” And you also should offer prayers for us, for you who have undergone peril for his sake can speak with greater boldness.

Source: LETTER 78
[AD 253] Origen of Alexandria on Lamentations 3:27
Celsus then extracts from the gospel the precept, “To him who strikes you once, you shall offer yourself to be struck again,” although without giving any passage from the Old Testament that he considers opposed to it. On the one hand, we know that “it was said to them in old time, An eye for an eye, and a tooth for a tooth,” and on the other, we have read, “I say to you, Whoever shall strike you on the one cheek, turn to him the other also.” But as there is reason to believe that Celsus produces the objections that he has heard from those who wish to make a difference between the God of the gospel and the God of the law, we must say in reply, that this precept, “Whoever shall strike you on the one cheek, turn to him the other,” is not unknown in the older Scriptures. For thus, in the Lamentations of Jeremiah, it is said, “It is good for a person that he bear the yoke in his youth: he sits alone and keeps silence, because he has borne it on him. He gives his cheek to him that strikes him; he is filled full with reproach.” There is no discrepancy, then, between the God of the gospel and the God of the law, even when we take literally the precept regarding the blow on the face. So, then, we infer that neither “Jesus nor Moses has taught falsely.” The Father in sending Jesus did not “forget the commands that he had given to Moses”: he did not “change his mind, condemn his own laws and send by his messenger counter instructions.”

Source: AGAINST CELSUS 7:25
[AD 311] Methodius of Olympus on Lamentations 3:27
Therefore, it is becoming that we should kindle the unquenchable light of faith in the heart, and gird our loins with purity and watch and ever wait for the Lord so that, if he should will to come and take any of us away in the first period of life, or in the second or in the third, and should find us most ready and working what he appointed, he may make us to lie down in the bosom of Abraham, of Isaac and of Jacob. Now Jeremiah says, “It is good for a person that he bear the yoke in his youth” and “that his soul should not depart from the Lord.” It is good, indeed, from youth, to submit the neck to the divine hand and not to shake off, even to old age, the Rider who guides with pure mind, when the evil one is ever dragging down the mind to that which is worse. For who is there who does not receive through the eyes, through the ears, through the taste and smell and touch, pleasures and delights, so as to become impatient of the control of continence as a driver, who checks and vehemently restrains the horse from evil? Another who turns his thoughts to other things will think differently; but we say that he offers himself perfectly to God who strives to keep the flesh undefiled from childhood, practicing virginity; for it speedily brings great and much-desired gifts of hopes to those who strive for it, drying up the corrupting lusts and passions of the soul.

Source: SYMPOSIUM OR THE BANQUET OF THE TEN VIRGINS 5:3
[AD 407] John Chrysostom on Lamentations 3:27
For affliction is an unbroken bond, the increase of love, the occasion for reserve and piety. Hear the words of David, “It is good for me that I have been afflicted, that I might learn your statutes.” And again another prophet, who says, “It is good for a person that he bears the yoke in his youth.” And again, “Blessed is the one whom you chasten, O Lord.” And another who says, “Despise not the chastening of the Lord.” And “if you come near to serve the Lord, prepare your soul for temptation. And Christ also said to his disciples, “In the world you shall have tribulation, but be of good cheer.” And again, “You shall weep and lament, but the world shall rejoice.” And again, “Narrow and straitened is the way.” Do you see how tribulation is everywhere lauded, everywhere assumed as needful for us? For if in the contests of the world, no one without this receives the crown unless he fortifies himself by work, by abstinence from the finer things of life, by living according to rule, by being vigilant, and innumerable other things, much more so here. For whom will you name as an instance? The king? Not even he lives a life free from care, but one burdened with much tribulation and anxiety. For look not to his diadem but to his sea of cares, by which the crown is produced for him. Nor look to his purple robe but to his soul, which is darker than that purple. His crown does not so closely bind his brow, as care does his soul. Nor look to the multitude of his spearmen but to the multitude of his disquietudes. For it is not possible to find a private house laden with so many cares as a king’s palace. Violent deaths are each day expected, and a vision of blood is seen as they sit down to eat and drink. Nor can we say how often he is disturbed in the night and leaps up, haunted with visions. And all this in peace; but if war should overtake him, what could be more piteous than such a life as this! What evils has he from those that are his own, I mean, those who are under his dominion. In actuality, the pavement of a king’s house is always full of blood, the blood of his own relations.… But as I said, life cannot be without pain. For if in the affairs of this world even he who is accounted most happy, if the king is burdened with so many misfortunes, what do you think must be true of private life?

Source: HOMILIES ON PHILIPPIANS 15
[AD 420] Jerome on Lamentations 3:27
Anchorites go from the monasteries into the deserts with nothing but bread and salt. Paul introduced this way of life; Anthony made it famous, and—to go farther back still—John the Baptist set the first example of it. The prophet Jeremiah describes one such in the words “It is good for a person that he bear the yoke in his youth. He sits alone and keeps silence, because he has borne it on him. He gives his cheek to him who strikes him; he is filled full with reproach. For the Lord will not cast off forever.” The struggle of the anchorites and their life—in the flesh, yet not of the flesh—I will, if you wish, explain to you at some other time. I must now return to the subject of covetousness, which I left to speak of the monks. With them before your eyes you will despise not only gold and silver in general but earth itself and heaven. United to Christ, you will sing, “The Lord is my portion.”

Source: LETTER 22.36
[AD 1274] Thomas Aquinas on Lamentations 3:27
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."
[AD 1274] Thomas Aquinas on Lamentations 3:30
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."
[AD 258] Cyprian on Lamentations 3:31-33
That all sins may be forgiven him who has turned to God with his whole heart... “The Lord will not reject forever; and when he has made low, he will have pity according to the multitude of his mercy. Because he will not bring low from his whole heart, neither will he reject the children of humankind.”

Source: Pseudo-Cyprian Exhortation to Repentance
[AD 373] Athanasius of Alexandria on Lamentations 3:31-33
But all those who call their lands by their own names and have wood and hay and stubble in their thoughts; such as these, since they are strangers to difficulties, become aliens from the kingdom of heaven. Had they however known that “tribulation perfects patience, and patience experience, and experience hope, and hope makes not ashamed,” they would have exercised themselves, after the example of Paul. He said, “I bring my body into subjection, lest when I have preached to others, I myself should be a castaway.” They would easily have borne the afflictions that were brought on them to prove them from time to time, if the prophetic admonition had been listened to by them: “It is good for a person to take up your yoke in his youth. He shall sit alone and shall be silent, because he has taken your yoke on him. He will give his cheek to him who strikes him. He will be filled with reproaches. The Lord does not cast away forever. When he abases, he is gracious, according to the multitude of his tender mercies.” For though all these things should proceed from the enemies, stripes, insults, reproaches, yet shall they avail nothing against the multitude of God’s tender mercies; for we shall quickly recover from them since they are merely temporal, but God is always gracious, pouring out his tender mercies on those who please him. Therefore, my beloved, we should not look at these temporal things but fix our attention on those that are eternal. Though affliction may come, it will have an end; though insult and persecution, yet are they nothing to the hope that is set before us. For all present matters are trifling compared with those that are future; the sufferings of this present time not being worthy to be compared with the hope that is to come. For what can be compared with the kingdom? Or what is there in comparison with life eternal? Or what is all we could give here, to that which we shall inherit yonder? For we are “heirs of God, and joint heirs with Christ.” Therefore it is not right, my beloved, to consider afflictions and persecutions but the hopes that are laid up for us because of persecutions.

Source: FESTAL LETTERS 13:4
[AD 397] Ambrose of Milan on Lamentations 3:31-33
Is it not evident that the Lord Jesus is angry with us when we sin in order that he may convert us through fear of his indignation? His indignation, then, is not the carrying out of vengeance but rather the working out of forgiveness, for these are his words: “If you shall turn and lament, you shall be saved.” He waits for our lamentations here, that is, in time, that he may spare us those that shall be eternal. He waits for our tears that he may pour forth his goodness. So in the Gospel, having pity on the tears of the widow, he raised her son. He waits for our conversion that he may himself restore us to grace, which would have continued with us had no fall overtaken us. But he is angry because we have by our sins incurred guilt in order that we may be humbled; we are humbled in order that we may be found worthy rather of pity than of punishment.Jeremiah, too, may certainly teach us this when he says, “For the Lord will not cast off forever; for after he has humbled, he will have compassion according to the multitude of his mercies, he who has not humbled from his whole heart or cast off the children of humankind.” This passage we certainly find in the Lamentations of Jeremiah, and from it, and from what follows, we note that the Lord humbles all the prisoners of the earth under his feet, in order that we may escape his judgment. But the one who does not bring down the sinner even to the earth with his whole heart is also the one who raises the poor even from the dust and the needy from the dunghill. For he does not wholeheartedly bring down those he intends to forgive.
But if he does not wholeheartedly bring down every sinner, how much less does he wholeheartedly bring down someone who has not sinned with his whole heart! For as he said of the Jews, “This people honors me with their lips, but their heart is far from me,” so perhaps he may say of some of the fallen, “They denied me with their lips, but in their heart they are with me. It was pain that overcame them, not unfaithfulness that turned them aside.” But some without cause refuse pardon to those whose faith the persecutor himself confessed up to the point of striving to overcome it by torture. They denied the Lord once but confess him daily; they denied him in word but confess him with groans, with cries and with tears; they confess him with willing words, not under compulsion. They yielded, indeed, for a moment to the temptation of the devil, but even the devil afterwards left those whom he was unable to claim as his own. He yielded to their weeping, he yielded to their repentance, and after making them his own lost those whom he attached when they belonged to Another.

Source: Concerning Repentance 1.5.22-24
[AD 1274] Thomas Aquinas on Lamentations 3:33
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."
[AD 253] Origen of Alexandria on Lamentations 3:34
When Celsus adds, “We must therefore believe that people are entrusted to certain beings who are the keepers of this prison house,” our answer is that the souls of those who are called by Jeremiah “prisoners of the earth,” when eager in the pursuit of virtue, are even in this life delivered from the bondage of evil; for Jesus declared this, as was foretold long before his advent by the prophet Isaiah, when he said that “the prisoners would go forth, and those who were in darkness would show themselves.” And Jesus, as Isaiah also foretold of him, arose as “a light to them that sat in darkness and in the shadow of death,” so that we may therefore say, “Let us break their bands asunder and cast their cords from us.” If Celsus, and those who like him are opposed to us, had been able to sound the depths of the Gospel narratives, they would not have counseled us to put our confidence in those beings whom they call “the keepers of the prison house.” It is written in the Gospel that a woman was bowed together and could not lift up herself. And when Jesus beheld her and perceived from what cause she was bowed together, he said, “Ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the sabbath day?” And how many others are still bowed down and bound by Satan, who hinders them from looking up and who would have us to look down also! And no one can raise them up, except the Word that came by Jesus Christ and that inspired the prophets: And Jesus came to release those who were under the dominion of the devil; and, speaking of him, he said with that depth of meaning that characterized his words, “Now is the prince of this world judged.” We are, then, indulging in no baseless calumnies against demons but are condemning their agency on earth as destructive to humankind, and we show that, under cover of oracles and bodily cures and such other means, they are seeking to separate from God the soul that has descended to this “body of humiliation, and those who feel this humiliation exclaim, “O wretched being that I am! who shall deliver me from the body of this death?”

Source: AGAINST CELSUS 8:54
[AD 253] Origen of Alexandria on Lamentations 3:34
Celsus in the next place, as if he were able to tell certain secrets regarding the origin of evils but chose rather to keep silence and say only what was suitable to the multitude, continues as follows: “It is sufficient to say to the multitude regarding the origin of evils, that they do not proceed from God but cleave to matter and dwell among mortal things.” It is true, certainly, that evils do not proceed from God; for according to Jeremiah, one of our prophets, it is certain that “out of the mouth of the most High proceeds not evil and good.” But to maintain that matter, dwelling among mortal things, is the cause of evils, is in our opinion not true. For it is the mind of each individual that is the cause of the evil that arises in him, and this is evil (in the abstract); while the actions that proceed from it are wicked, and there is, to speak with accuracy, nothing else in our view that is evil. I am aware, however, that this topic requires very elaborate treatment, which (by the grace of God enlightening the mind) may be successfully attempted by one who is deemed by God worthy to attain the necessary knowledge on this subject.

Source: AGAINST CELSUS 4:66
[AD 430] Augustine of Hippo on Lamentations 3:34
Regarding patience in not offering resistance, a person is praised who “gives his cheek to him who strikes him and who is filled full with reproach.” Of love to enemies it is said, “If your enemy hunger, feed him; if he thirst, give him drink.” This also is quoted by the apostle. In the psalm, too, it is said, “I was a peacemaker among them who hated peace,” and in many similar passages. In connection also with our imitating God in refraining from taking revenge and in loving even the wicked, there is a passage containing a full description of God in this character, for it is written, “To you alone ever belongs great strength, and who can withstand the power of your arm? For the whole world before you is as a little grain of the balance; yes, as a drop of the morning dew that falls down on the earth. But you have mercy on all, for you can do all things and wink at the sins of people, because of repentance. For you love all things that are and abhorred nothing that you have made; for never would you have made anything if you had hated it. And how could anything have endured, if it had not been your will? or been preserved, if not called by you? But you spare all; for they are yours, O Lord, you lover of souls. For your good Spirit is in all things; therefore chasten little by little those who offend. Warn them by reminding them of the ways in which they have offended, so that learning their wickedness, they may believe in you, O Lord.” Christ exhorts us to imitate this long-suffering goodness of God, who makes the sun to rise on the evil and the good and sends rain on the just and on the unjust; that we may not be careful to revenge but may do good to them who hate us, and so may be perfect, even as our Father in heaven is perfect. From another passage in these ancient books we learn that, by not exacting the vengeance due to us, we obtain the remission of our own sins. By not forgiving the debts of others, we incur the danger of being refused forgiveness when we pray for the remission of our own debts: “He who revenges shall find vengeance from the Lord, and he will surely keep his sin in remembrance. Forgive your neighbor the hurt that he has done to you; so shall your sins also be forgiven when you pray. One person bears hatred against another, and does he seek pardon of the Lord? He shows no mercy to a person who is like himself; and does he ask forgiveness of his own sins? If he who is but flesh nourishes hatred and asks for favor from the Lord, who will entreat for the pardon of his sins?”

Source: REPLY TO FAUSTUS THE MANICHAEAN 19:28
[AD 1274] Thomas Aquinas on Lamentations 3:36
A contention from divine justice is here advanced. First is eliminated a tyrannical oppression from divine justice. As stated: "To crush under foot": like a tyrant, who externally opposes any judgment. Then: "all the prisoners of the earth". Namely, all those afflicted. To which Psalm 69 (68):33 can refer: "For the Lord hears the needy, and does not despise his own that are in bonds."

Second, perversity of a judge is excluded: "to turn aside the right of man in the presence of the Most High". That is, from rectitude. Add to Verse 36: "the Lord does not approve." And, Job: 34:12: "Of a truth, God will not do wickedly, and the Almighty will not pervert justice."

Third, a perverse 1ntention within divine justice is also excluded. Like to those judges, under a guise of justice, intend to oppress some persons. As said: "To subvert a man in his cause, the Lord does not approve." That is, from judgment: "the Lord does not approve." As Proverbs 4:27 admonishes: "Do not swerve to the right or to the left; turn your foot away from evil."
[AD 1274] Thomas Aquinas on Lamentations 3:38
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."
[AD 220] Tertullian on Lamentations 3:41
One [Elijah] whose “heart” was habitually found “lifted up” rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature while spiritual faith supplied strength (to his body), both saw with his eyes God’s glory, and heard with his ears God’s voice and understood with his heart God’s law, while he taught him even then (by experience) that humankind lives not on bread alone but on every word of God; in that the people, though fatter than he, could not constantly contemplate even Moses, fed as he had been on God, or his leanness, sated as it had been with God’s glory! Deservedly, therefore, even while in the flesh, did the Lord show himself to him, the colleague of his own fasts, no less than to Elijah. For Elijah had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: “The Lord lives,” he said, “before whom I am standing in his sight, if there shall be dew in these years and rain shower.” Subsequently, fleeing from threatening Jezebel, after one single meal of food and drink, which he had found on being awakened by an angel, he too, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! “What are you doing here, Elijah?” Much more friendly was this voice than, “Adam, where are you?” For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent fellow with a man—peer, in truth, with peer! For if the eternal God will not hunger, as he testifies through Isaiah, this will be the time for a person to be made equal with God, when he lives without food.

Source: ON FASTING 6
[AD 1274] Thomas Aquinas on Lamentations 3:42
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.
[AD 1274] Thomas Aquinas on Lamentations 3:43
So Verse 43 says: "Thou hast wrapped thyself with anger and persued us." That is, first by diverse tribulations. And finally: "slaying without pity". For, Proverbs 6:34 claims: "For jealousy makes a man furious, and he will not spare when he takes revenge."
[AD 1274] Thomas Aquinas on Lamentations 3:44
Second, is a refusal from prayer of a person sinning. Verse 44 thus says: "Thou hast wrapped thyself with a cloud", Namely, regarding such sins displaying faults against prayer. Thus, Isaiah 59:2 claims: "But your iniquities have made a separation between you and your God."
[AD 1274] Thomas Aquinas on Lamentations 3:45
Third, the dispersion of persons is exposed: "Thou hast made us offscouring and refuse among the peoples." Namely, like eradicating persons from a firm protection. So, Wisdom 4:4 declares: "and by the violence of the winds they will be uprooted."
[AD 1274] Thomas Aquinas on Lamentations 3:46
Benevolence on the enemy's part, excitement against indications of evil inflicted by the enemy, are here viewed. First is noticed the preparation for capturing, second, the captivity itself. Thus, Verse 52 states: "I have been hunted like a bird by those who were my enemies without cause."

To the idea, preparation for capturing, three more references are made. First is the enemies' preparation: "All our enemies rail against us". (Verse 46). That is, as if to devour us. So Psalm 22 (21):l3 says: "They open wide their mouths at me, like a ravening and roaring lion."
[AD 1274] Thomas Aquinas on Lamentations 3:47
Second, there is a description of prophets whom they ought to be protected against their enemies. Since Verse 47 says: "panic and pitfall have come upon us, devastation and destruction." That is, sheer panic, as cause of fear before captivity. And, "pitfall": within such captivity.

Then: "devastation": after the captivity and "destruction": from false prophets. For Isaiah 24:17 says: "Terror, and the pit, and the snare are upon you, O inhabitants of the earth!"

Third, compassion is considered. As: "My eyes flow with rivers of tears because of the destruction of the daughter of my people." Namely, as one imploring, due to singular miseries. Thus Psalm 119 (118): 136 expresses: "My eyes shed streams of tears, because men do not keep thy law."
[AD 604] Gregory the Dialogist on Lamentations 3:48
Differently to be admonished are those who deplore sins of deed and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, “He has given us drink in tears by measure,” which means that each person’s soul should in its penitence drink the tears of compunction to such extent as it remembers itself to have been dried up from God through sins. They are to be admonished to bring back their past offenses incessantly before their eyes and so to live that these may not have to be viewed by the strict judge.Hence David, when he prayed, saying, “Turn away your eyes from my sins,” had said also a little before, “My fault is ever before me,” as if to say, I plead with you not to regard my sin, since I myself cease not to regard it. Thus also the Lord says through the prophet, “And I will not be mindful of your sins, but you should be mindful of them.” They are to be admonished to consider one at a time all their past offenses, and, in bewailing the defilements of their former wandering one by one, to cleanse at the same time their entire selves with tears. Thus it is well said through Jeremiah, when the several transgressions of Judah were being considered, “My eye has shed channels of waters. For indeed we shed channeled waters from our eyes, when to our several sins we give separate tears. For the mind does not sorrow at one and the same time alike for all things; but, while it is more sharply touched by memory now of this fault and now of that, being moved concerning all in each, it is purged at once from all.

Source: PASTORAL RULE 3:29
[AD 1274] Thomas Aquinas on Lamentations 3:48
It must 'be observed here that the three Verses 46-48 (according to some scriptural exegetes) ought to be placed before the Verses 43-45. So then the Hebrew letter "Phe" would be placed before the letter "Am", according to an accustomed order.
[AD 1274] Thomas Aquinas on Lamentations 3:51
The compassion of the prophet is here exposed. First is the exterior lamentation: "My eyes will flow without ceasing, without respite." Namely, crying: "without ceasing,": from tears: "without respite": from tribulation for the people. For Jeremiah 9:18-19 asserts: "And our eyelids gush with water. For a sound of wailing is heard from Zion."

There is then a final lamentation: "Until the Lord of heaven looks down and sees." Namely, with his eyes of divine mercy. Since Psalm 102 (101):l9 says: "That he looked down from his holy height, from heaven the Lord looked at the earth."

Second is the compassion of the prophet, due to the sting from interior grief: "My eyes cause me grief at the fate of all the maidens of my city." That is: "my eyes," seeing the depredation upon the earth,"cause me grief". That is, spoiling the earth from delight. Or, lamenting exteriorily, the prophet gives himself up to a total grief within his own heart.
[AD 1274] Thomas Aquinas on Lamentations 3:54
The affliction into which people fall is now evaluated. First, the people's captivity itself is reckoned: I have been hunted like a bird." That is, as if by cunning enemies, operating with powers.

Then, enemies (the Chaldeans) are: "without cause". For, I (Jeremiah) could, in no manner, harm them, since they, in no way approach me. So, Isaiah 52:4 says: "and the Assyrian oppressed them for nothing." Elsewhere, Jeremiah declares: "and afterwards I will send for many hunters, and they shall hunt them from every mountain and every hill". (Jer: 16:16).

Second, the imprisonment of the captives is ecplained: "They flung me alive into the pit". That is, my life into a prison of captivity. For, Psalm 88 (87):6 states: "Thou hast put me in the depths of the Pit, in the regions dark and deep."

Third, the very imprisonment of those imprisoned is exposed: "Water closed over my head; I said, 'I am lost'". Namely, the waters of tribulations are multiplied. Again: "I said, 'I am lost'". That is, desperately and impatiently. As the prophet Jonas reports: "All thy waves and thy billows passed over me" (Jonas 2:3).
[AD 1274] Thomas Aquinas on Lamentations 3:58
The benevolence, on the part of the person, the judge, is displayed here. First is shown his mercy towards miserable people, second, the justice of the judge. Verse 58 thus says: "Thou hast taken up my cause, O Lord, thou hast redeemed my life."

Regarding mercy toward miserable people, three more ideas are set forth. First is a prayer for such miserable persons: "I called on thy name, O Lord, from the depths of the pit." Namely, like one existing with difficulties.

And: "from the depths of the pit". Just like the greatest tribulation in Egypt, as recorded in the Book of Judges. Also, as Sirach (Ecclesiasticus) 51:10 declares: "I appealed to the Lord, the Father of my Lord, not to for- sake me in the days of affliction."

Second, the mercy from prayer is then referred to: "Thou didst hear my plea, 'Do not close thine ear to my cry for help'."

Third, the consolation from the prayer heard is remembered: "Thou didst come near when I called on thee; thou didst say, 'Do not fear'." Namely, confirming me (Jeremiah) by thy divine aid (O Lord God), then, as now. For Job 17:3 declares: "Lay down a pledge for me with thyself; who is there that will give surety for me?"
[AD 1274] Thomas Aquinas on Lamentations 3:59
Here the judge and his justice is commended: "Thou hast taken up my cause, O Lord, thou hast redeemed my life." That is, during past times. As concurs Psalm 43 (42):l: "Vindicate me, O God, and defend my cause against an ungodly people."

Then Verse 59 continues: "Thou hast seen the wrong done to me, O Lord; judge thou my cause." The benevolence of the divine judge is here accounted for.
[AD 1274] Thomas Aquinas on Lamentations 3:60
Besides, an accusation regarding the adversary is proposed. So, first is an accusation against the evil within the deed. Thus is said: "Thou hast seen the wrong done to me, O Lord." This states as if: they are unable to deny what is known to thee, (O Lord God). For, Lamentations 1:22 makes known: "Let all their evil doing come before thee; and deal with them as thou hast dealt with me."

Second, an accusation, as to the fury in the enemy's heart is underscored: "Thou hast seen all their vengeance, all their devices against me." For Jeremiah 18:18 reports: "Then they said 'Come, let us make plots against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet."

Third, is an accusation regarding sin from their mouth: "Thou hast heard their taunts, O Lord, all their devices against me."
[AD 1274] Thomas Aquinas on Lamentations 3:63
The people here are accused of their sins. First, regarding the affliction in their shame: "Thou hast heard their taunts, O Lord, all their devices against me." Which declares, as if: there is no need for proof. For the prophet Daniel 9:16 asserts: "And for the iniquities of our fathers, Jerusalem and thy people have become a byword among all who are round about us.

Second, such is insofar as to threats: "The lips and thoughts of my assailants are against me all the day long." As Psalm 38 (37):l2 says: "those who seek my hurt speak of ruin, and meditate treachery all the day long."

Third, (their shame) is, insofar as to derision, and insult: "Behold their sitting and their rising; I am the burden of their songs." For, they sit in council, in order to destroy me by: "their rising". And: "I am the burden of their songs". Since, they compose derisive songs against me."

All the above notions can be understood in the person of the prophet, or the people themselves, as first mentioned. For, Job 30:9 declares: "And now I have become their song, I am a byword to them." Also, Psalm: 69 (68):l2: "and the drunkards make s ongs about me."
[AD 1274] Thomas Aquinas on Lamentations 3:66
Vindication from adversaries is here sought. This is due to a security from' prayers heard, and vindication considered. Such is also from their foretelling, than their praying.

Thus, two more notions are given: "Thou wilt requite them, O Lord, according to the work of their hands." Namely, as to their penalties. For, Psalm 28 (27):24 states: "Requite them according, to their work, and according to the evil of their deeds."

Second, a determination of their penalty is evaluated. First, regards its duration: "Thou wilt give them dullness of heart; thy curse will be on them." Namely, the sin by which they made you labor.

Besides, Isaiah 1:14 claims: "I am weary of bearing them." That is, since you (O Lord) restore a shield against their sins from their heart. So that, they are not to be penetrated by arrows of divine grace, and the sword of thy word (O Lord). Hence Job 41:15 can say: "His back is made of rows of shields, shut up closely as with a seal."

Third, the determination of penalty to their 'body is accounted for: "Thou wilt pursue them in anger and destroy them from under thy heavens, O Lord." That is, through different afflictions."

Finally, is considered up to the time you (O Lord) destroy them by death, and eternal damnation. That is" under thy heaven O Lord. Namely, those persons who would desire to reside in these heavens. For, Jeremiah elsewhere declares: "Bring upon them the day of evil; destroy them with double destruction!" (Jer 17:18). And Psalm 83 (82):l5: "So do thou pursue them with thy tempest and terrify them with thy hurricane."