Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 604] Gregory the Dialogist on Lamentations 4:1

With what conscience can the overseer of souls avail himself among other people of his pastoral dignity, while engaged himself in the earthly cares that it was his duty to reprehend in others? And this indeed is what the Lord, in the wrath of just retribution, menaced through the prophet, saying, “And there shall be like people, like priest.” For the priest is as the people when one who bears a spiritual office acts as do others who are still under judgment with regard to their carnal pursuits. And this indeed the prophet Jeremiah, in the great sorrow of his charity, deplores under the image of the destruction of the temple, saying, “How is the gold become dim! The most excellent color is changed; the stones of the sanctuary are poured out at the head of every street.” For what is expressed by gold, which surpasses all other metals, but the excellence of holiness? What by the most excellent color but the reverence that is about religion, to all people lovely? What are signified by the stones of the sanctuary but persons in sacred orders? What is figured under the name of streets but the latitude of this present life? For, because in Greek speech the word for latitude is platos, streets (plateoe) have been so called from their breadth, or latitude. But the Truth in person says, “Broad and spacious is the way that leads to destruction.” Gold, therefore, becomes dim when a life of holiness is polluted by earthly doings; the most excellent color is changed when the previous reputation of persons who were believed to be living religiously is diminished. For, when anyone after a habit of holiness mixes himself up with earthly doings, it is as though his color were changed, and the reverence that surrounded him grew pale and disregarded before the eyes of people. The stones of the sanctuary also are poured out into the streets, when those who, for the ornament of the church, should have been free to penetrate internal mysteries as it were in the secret places of the tabernacle seek out the broadways of secular causes outside. For indeed to this end they were made stones of the sanctuary that they might appear in the vestment of the high priest within the Holy of Holies. But when ministers of religion exact not the Redeemer’s honor from those that are under them by the merit of their life, they are not stones of the sanctuary in the ornament of the pontiff. And truly these stones of the sanctuary lie scattered through the streets when persons in sacred orders, given up to the latitude of their own pleasures, cleave to earthly businesses. And it is to be observed that they are said to be scattered, not in the streets but at the head of the streets; because, even when they are engaged in earthly matters, they desire to appear at the top so as to occupy the broad ways in their enjoyment of delight, and yet to be at the top of the streets in the dignity of holiness.

Source: PASTORAL RULE 2:7

[AD 1274] Thomas Aquinas on Lamentations 4:1

Here the misery of the siege is principally lamented, which is considered in two ways. In the first way the misery of the people is bewailed, in the second way the joy of those deriding is laid bare. As said in Verse 21: "Rejoice and be glad, O daughter of Edom, dweller in the land of Uz; but to you also the cup shall pass; you shall become drunk and strip yourself bare."

As to the misery of the people there are two further notions. First the affliction of the people themselves is bewailed, second their lack of power to resist. As said in Verse 17: "Our eyes failed, ever watching vainly for help; in our watching we watched for a nation which could not save."

The first notion (the people's affliction bewailed) has two more ideas. in the first idea is bewailed the misery of people in general, and this idea is followed out twofold. As said in Verse 3: "Even the jackals give the breast and suckle their young, but 'the daughter of my people has become cruel, like the ostriches in the wilderness."

As to the misery of people in general there are two ideas. First is expressed a metaphor, second, it is explained. As there in Verse 2: "The precious sons of Zion, worth their weight in fine gold, how they are reckoned as earthen pots, the work of a potter's hands!" Since, there were eminent Jews in certain tribes with subtle knowledge of the divine. As Psalm (l47):20: "He has not dwelt thus with any other nation; they do not know his ordinances. Praise the Lord!" Thus is said in Verse 1: "How the gold has grown dim, how the pure gold is changed!" And as Proverbs: 20:15 says: "There is gold, and abundance of costly stones; but the lips of knowledge are a precious jewel." Again: "How the gold has grown dim". Namely, by the shame of infidelity. As Isaiah 5:13 states: "Therefore my people go into exile for want of knowledge."

Secondly, 'some persons were eminent in the beauty of their honesty. As Sirach 44:6 states: "rich men furnished with resources, living peaceably in their habitation". Thus is said in Verse 1: "how the pure gold is changed!" That is, as if it is changed like to a blackness of sin, and sadness. As 2 Maccabees 3:16 says: "for his face and the change in his color disclosed the anguish of his soul."

Thirdly, some persons were eminent in the cult of their religion. As Verse 1 concludes: "The holy stones lie scattered at the head of every street." That is, the precious sons of different tribes, or nations. As I Maccabees: 4:43 states: "And they cleansed the sanctuary and removed the defiled stones to an unclean place."

[AD 1274] Thomas Aquinas on Lamentations 4:2

Here is exposed what was said above in Verse 1. So, "The precious Sons": since, as a kind of saints. And "worth their weight in fine gold." That is, of the best, like to wisdom. As Wisdom 7:9 says: "Because all gold is but a little sand in her sight ('Wisdom) and silver will be accounted as clay before her."

Then in Verse 2: "How they are reckoned as earthen pots, the work of a potter's hands." Namely, the fragile and vile people. As Isaiah 64:8 says: "Yet, O Lord, thou art our Father; we are the clay, and thou art our potter; we are all the work of thy hand."

[AD 1274] Thomas Aquinas on Lamentations 4:3

Here is set forth the peoples' misery in parts. First is viewed the affliction of thei~siege, as to their famine, second, as to the capture and destruction of their city. As said in Verse 11: "The Lord cave full vent to his wrath, he poured out his hot anger; and he kindled a fire in Zion, which consumed its foundations." Thirdly is viewed the derision toward the captured citizens as said in Verse 15: "Away! Unclean! men cried at them; 'Away! Away! Touch not!'"

As to the first view (affliction from their famine) there are four notions. First is indicated the famine among the youth, second, among the delicate and weak. As expressed in Verse 5: "Those who feasted on dainties perish in the streets; those who were brought up in purple lie on ash heaps."

Thirdly is viewed the famine of those consecrated to the Lord God. As said in Verse 7: "Her princes were purer than snow, whiter than milk; their bodies were more ruddy than coral, the beauty of their form was like sapphire."

Fourthly, is viewed the immense famine among mothers, as expressed in Verse 10: "The hands of compassionate women have boiled their own children; they 'became their food in the destruction of the daughter of my people."

As to the first, (famine among the youth) are two further ideas. First is the famine among nursing babies, second among the youth, or adolescents. As there in Verse 4: "the children beg for food, but no one gives to them."

Around the first notion (famine among nursing babies) are two more ideas. First is a deficiency of milk, second the effect of such deficiency. As there: "The tongue of the nursling cleaves to the roof of its mouth for thirst" (Verse 4).

"Even the jackals" (Verse 3) display certain possessions from famine bodies; horselike feet, said to be from laceration, since, they lacerate their own offspring. Concerning which Job 39:16 declares: "She deals cruelly with her young, as if they were not hers; though her labor be in vain, yet she has no fear." So, to such women are the women of Jerusalem compared, not due to cruelty of the affection, but due to the similarity of their action, which was from a deficiency of nutrition.

[AD 420] Jerome on Lamentations 4:4

What good will marriage be to me if it is to end in slavery to the haughtiest of kings? What good will little ones be to me if their lot is to be that which the prophet sadly describes: “The tongue of the sucking child cleaves to the roof of his mouth for thirst; the young children ask for bread and no one breaks it unto them”? In those days, as I have said, the virtue of continence was found only in men: Eve still continued to travail with children. But now that a virgin has conceived in the womb and has borne to us a child of whom the prophet says that “government shall be on his shoulder, and his name shall be called the mighty God, the everlasting Father,” now the chain of the curse is broken. Death came through Eve, but life has come through Mary. And thus the gift of virginity has been bestowed most richly on women, seeing that it has had its beginning from a woman. As soon as the Son of God set foot on the earth, he formed for himself a new household there; that, as he was adored by angels in heaven, angels might serve him also on earth.

Source: LETTER 22.21

[AD 1274] Thomas Aquinas on Lamentations 4:4

Here in Verse 4 is considered an effect, namely, the thirst of children. As said here in Verse 4: "The tongue of the nursling cleaves to the roof of its mouth for thirst; the children be~ for food but no one gives to them." That is, due to dryness. And,"the children beg for food". Namely, those who are growing could use solid food. As the prophet Amos claims: "In that day fair virgins and the young men shall faint for thirst." And also above in Chapter 2:12: "They cry to their mothers, 'Where is bread and wine?'" as they faint like wounded men in the streets of the city, as their life is poured out'on their mothers' bosom" (Amos: 8:13)

[AD 1274] Thomas Aquinas on Lamentations 4:5

Here is considered famine as to dainties of nutritions. First is noticed the affliction from that famine, second, the comparison. As there in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom, which was overthrown in a moment, on hand being laid on it."

Such famine is indicated by two signs. One sign is death, as expressed in Verse 5: "Those perish in the streets." And by vile foods by those who were brought up in purple." As by expelling foods from their mouth: "lie on ash heaps." That is, they avidly devour vile foodstuffs. As literally expressed in 4 Kings, Chapter 7 (The Syrians flee). As said in Job 6:7: "My appetite refuses to touch them; they are as food that is loathsome to me."

[AD 373] Athanasius of Alexandria on Lamentations 4:6

But what need have we of many words? Our Lord and Savior, when he was persecuted by the Pharisees, wept for their destruction. He was injured, but he threatened not; not when he was afflicted, not even when he was killed. But he grieved for those who dared to do such things. He, the Savior, suffered for humankind, but they despised and cast from them life and light and grace. All these were theirs through that Savior who suffered in our stead. And truly for their darkness and blindness, he wept. For if they had understood the things that are written in the psalms, they would not have been so vainly daring against the Savior, the Spirit having said, “Why do the heathen rage, and the people imagine a vain thing?” And if they had considered the prophecy of Moses, they would not have hanged him who was their Life. And if they had examined with their understanding the things that were written, they would not have carefully fulfilled the prophecies that were against themselves, so as for their city to be now desolate, grace taken from them and they themselves without the law, being no longer called children but strangers. For thus in the Psalms was it before declared, saying, “The strange children have acted falsely by me.” And by Isaiah the prophet, “I have begotten and brought up children, and they have rejected me.” And they are no longer named the people of God and a holy nation, but rulers of Sodom and people of Gomorrah, having exceeded in this even the iniquity of the Sodomites, as the prophet also says, “Sodom is justified before you.” For the Sodomites raved against angels, but these against the Lord and God and King of all, and these dared to slay the Lord of angels, not knowing that Christ, who was killed by them, lives. But those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things and having fallen away from those which are eternal. They were ignorant of this—that the immortal promise has not respect to temporal enjoyment but to the hope of those things that are everlasting. For through many tribulations and labors and sorrows, the saint enters into the kingdom of heaven; but when he arrives where sorrow and distress and sighing shall flee away, he shall thenceforward enjoy rest; as Job, who, when tried here, was afterwards the familiar friend of the Lord. But the lover of pleasures, rejoicing for a little while, afterwards passes a sorrowful life like Esau, who had temporal food but afterwards was condemned by it.

Source: FESTAL LETTERS 10:5

[AD 420] Jerome on Lamentations 4:6

Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said, “Sodom is justified by you.” It is not because Sodom, which has sunk forever into ashes, is just in itself, that it is said by Ezekiel, “Sodom shall be restored to its former estate,” but that, in comparison with the more accursed Jerusalem, it appears just. For Jerusalem killed the Son of God; Sodom through fullness of bread and excessive luxury carried its lust beyond all bounds. The publican in the Gospel who struck his breast as though it were a collection of his worst thoughts and, conscious of his offenses, dared not lift up his eyes, is justified rather than the proud Pharisee. And Tamar in the guise of a harlot deceived Judah, and in the estimation of this man himself who was deceived, was worthy of the words, “Tamar is more righteous than I.” All this goes to prove that not only in comparison with divine majesty are people far from perfection, but also when compared with angels and other people who have climbed the heights of virtue. You may be superior to someone whom you have shown to be imperfect and yet be outstripped by another; and consequently you may not have true perfection, which, if it is perfect, is absolute.

Source: Against the Pelagians 1.17

[AD 1274] Thomas Aquinas on Lamentations 4:6

Here is exaggerated a punishment in comparison to the punishment of the Sodomites. As said in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom." And greater their fault was, due to their ingratitude, and the profanation of holy things. So, greater the punishment was, since the city is no longer. As the prophet Ezekiel says: "And your younger sister, who lived to the south of you, is Sodom with her daughters." (Ezek: 16:46). And the Apostle Matthew reports: "But I tell you that it shall be more tolerable on the day of judgment for the land of Sodom than for you." (Matt: 11:24). And also Job 9:23: "When disaster brings sudden death, he mocks at the calamity of the innocent."

The "Gloss" has: "Morally this concerns the sin of simulation, because it is a sin far greater than the Sodomites." And the opposite is claimed in Chapter 3, Isaiah; (The Lord's Judgrnent). As said in Isaiah: 3:9: "they proclaim their sin like Sodom, they do not hide it." Also, in the"Gloss" it says: "A second plank to hide a sin, after a shipwreck."

Now, as to this situation, it is claimed there is an alleviating condition to sin secretly. Indeed, a sin of simulation is the greater, since in this way deception and glory regarding others is sought out. So, such a situation is regarded the greater sin, not just simply, but even insofar as the effect of deception. Or, insofar as the matter a persons' sins: sins as to spiritualities. For such a person, who invents a falsehood, is much more blameable than one who counterfeits a coin. The philosopher (Aristotle) claims such.

[AD 220] Tertullian on Lamentations 4:7

The Christ of the Creator had to be called a Nazarene according to prophecy; thus the Jews also designate us, on that very account, Nazarenes after him. For we are they of whom it is written, “Its Nazarites were whiter than snow,” even they who were once defiled with the stains of sin and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding place of his infancy, for which he went down and dwelled at Nazareth, to escape from Archelaus the son of Herod.

Source: AGAINST MARCION 4.8

[AD 390] Gregory of Nazianzus on Lamentations 4:7

Take my advice, my friend, and be slow to do evil but swift to your salvation; for readiness to evil and tardiness to good are equally bad. If you are invited to a revel, be not swift to go; if to apostasy, leap away; if a company of evildoers say to you, “Come with us, share our blood guiltiness, let us hide in the earth a righteous person unjustly,” do not lend them even your ears. Thus you will make two very great gains; you will make known to the other his sin, and you will deliver yourself from evil company. But if David the Great says to you, Come and let us rejoice in the Lord, or another prophet, Come and let us ascend into the mountain of the Lord, or our Savior himself, Come to me, all you who labor and are heavy laden, and I will give you rest, or, Arise, let us go hence, shining brightly, glittering above snow, whiter than milk, shining above the sapphire stone, let us not resist or delay. Let us be like Peter and John, and let us hasten, as they did to the sepulcher and the resurrection, so we to the font; running together, racing against each other, striving to be first to obtain this blessing.

Source: ON HOLY BAPTISM, ORATION 40:25

[AD 1274] Thomas Aquinas on Lamentations 4:7

Here is viewed the knowledge of those consecrated to God, namely, the Nazarites, concerning whose consecration Numbers 6:13, and following, reports.

So, first is spoken of their beauty, second, their knowledge and subsequent shame. As said in Verse 8: "Now their visage is blacker than soot, they are not recognised in the streets; their skin has shriveled upon their bones, it has become as dry as wood." Thirdly, a comparison is considered as to punishment, as next said in Verse 9: "Happier were the victims of the sword than the victims of hunger, who pined away, stricken by want of the fruits of the field."

As to corporal beauty, a decent appearance is required, by which is a countenance of joyulness. As Verse 7 says: "Her princes were purer than snow, whiter than milk; their bodies were more ruddy than coral, the beauty of their form was like sapphire."

Also, an old dual color is required, namely,"red". As Verse 7 says: "their bodies were more ruddy than coral." And also as "white". Again, as Verse 7 states: "Her princes were purer than snow, whiter than milk". Now, the philosopher (Aristotle) claims, the color "white" is exceedingly receptive to other colors. It is befitting that "white" be minus any stain. As Verse 7 refers to this idea: "whiter than milk".

So, such are extreme statements, howsoever false. For, they are figures of speech in which another idea is referred to, as sigiified. So literally such persons were adorned, due to cleanness, and abstinences of their life. As reported of the prophet Daniel, and his ssociates. Also as reported in Deuteronomy: 33:16: "with the best gifts of the earth and its fulness, and the favor of him that dwelt in the bush. Let these come upon the head of Joseph, and upon the crown of the head of him that is prince among his brothers."

[AD 1274] Thomas Aquinas on Lamentations 4:8

Here is considered the shame following from their knowledge, as to a change of color, or complexion. As expressed in Verse 8: "Now their visage is blacker than soot, they are not reco~ized in the streets; their skin has shriveled upon their bones, it has become as dry as wood." That is, due to a deprivation as to a shriveling of their skin, as said: "their skin has shriveled upon their bones."

As the prophet Nahum declares: "anguish is on all loins, all faces grow pale! Where is the lions' den, the cave of the young lions where the lion brought his prey, where his cubs were, with none to disturb?" (Nah: 2:10-11). And Job says: "my skin hardens, then breaks out afresh." (Job: 7:5).

[AD 1274] Thomas Aquinas on Lamentations 4:9

Here in Verse 9 is considered a comparison. As said: "Happier were the victims of the sword than the victims of hunger, who pined away, stricken by want of the fruits of the field." That is, they were cast down, as soon as they were afflicted. As the Book of Sirach says: "Death is better than a miserable life, and eternal rest than chronic sickness" (Sir 30:17).

[AD 407] John Chrysostom on Lamentations 4:10

What were Israel’s sufferings in Palestine, famines, pestilences, wars, captivities, under the Babylonians and under the Assyrians, and their miseries from the Macedonians and those under Hadrian and Vespasian? I have something that I wish, beloved, to relate to you; no, do not run away! Or rather I will tell you another thing before it. There was once a famine, it says, and the king was walking on the wall; then a woman came to him and uttered these words: “O king, this woman said to me, Let us roast your son today, and eat him—and tomorrow [do the same to mine]. And we roasted and ate, and now she does not give me hers.” What can be more dreadful than this calamity? Again, in another place the prophet says, “The hands of the pitiful women have boiled their own children.” The Jews then suffered such punishment, and shall we not much rather suffer?Would you also hear other calamities of theirs? Read over Josephus, and you will learn that whole tragedy, if perchance we may persuade you from these things, that there is a hell. For consider, if they were punished, why are we not punished? Or how is it reasonable that we are not now punished, who sin more grievously than they? Is it not manifest that it is because the punishment is kept in store for us?

Source: HOMILIES ON 1 THESSALONIANS 8

[AD 1274] Thomas Aquinas on Lamentations 4:10

Here is considered the immense hunger of mothers, who eat their own children, through an excessive hunger. As said above in Chapter 2:20: "Should women eat their offspring, the children of their tender care?"

[AD 1274] Thomas Aquinas on Lamentations 4:11

Here is bewailed the captivity, and destruction of the city, (Jerusalem). So, first is considered the destruction itself, second,'the wonder from this fact. As said in Verse 12: "The kings of the earth did not believe, or any of the inhabitants of the world, that foe or enemy could enter the gates of Jerusalem."

Thirdly, is assigned the reason for such destruction. As said in Verse 13: "This was for the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the righteous." That is, leading toward the punishment: "the Lord gave full vent to his wrath." (Verse 11). And: "he poured out his hot anger", due to a determination for a punishment. For, the city, (Jerusalem) was "burnt" in fire which consumed its foundations." That is, evensoever by force, or even up to the very foundations each house was destroyed. As said in Deuteronomy 32:22: "For a fire is kindled by my anger, and it burns to the depths of Sheol."

[AD 1274] Thomas Aquinas on Lamentations 4:12

Here is shown the fact (of the destruction) to be awesome. Since, first it was incredible. As said: "The kings of the earth did not believe or any of the inhabitants of the world," That is, since there had been powerful kings over this city, (Jerusalem). And: "that foe": openly violent, or "enemy": falsely hidden. As Isaiah 23:1 states: "The oracle concerning Tyre. 'Wail, O ships of Tarshish, for Tyre is laid waste, without house or haven! From the land of Cyprus it is revealed to them." And also Isaiah 30:13: "whose crash comes suddenly, in an instant."

[AD 1274] Thomas Aquinas on Lamentations 4:13

Here is assigned a reason for the destruction. As a result, wonder would cease. And first, as to fault of prelates: "for the sins of prophets and the iniquities of her priests." Namely, those who ought to govern the people. As the Prophet Daniel 13:5 says: "In that year two elders from the people were appointed as judges.

Concerning them the Lord had said: "Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people."

[AD 1274] Thomas Aquinas on Lamentations 4:14

Here is secondly considered the insufficient correction. For, abstaining only from an entering into the temple, they believed themselves to make satisfaction. As said: "They wandered, blind, through the streets," That is, scattering through the streets blindly. As Wisdom 2:21 records: "for their wickedness blinded them." And: "so defiled with blood that none could touch their garments." Namely, the temple (like their garments), being cut garments, (in the manner of mirthful persons, as clowns), and repeatedly torn into strips. By this is shown that they did not cease from their pleasures, or non-sensible human behavior.

Or, according to another literal sense, "as lascivorous", which is plainer. As said in Isaiah 59:3: "For your hands are defiled with blood and your fingers with iniquity."

Moreover, such can be explained as to those persons corporeally blinded, when captured by enemies. Such were unable to enter dwellings by themselves, unless they attach themselves to the garments of a leader, as they follow.

[AD 1274] Thomas Aquinas on Lamentations 4:15

Here is considered the derision of captured citizens by their enemies. So, first the profanation of holy things was blamed on these enemies. As said: "Away! Unclean!' men cried out to them." Namely, enemies cried out against the Jews, as ones unclean from their own places.

Then: "Away! Away! Touch not!" That is, you Jews, unclean as to holy things. As Leviticus 21:16-17 states: "And the Lord said to Moses, 'Say to Aaron, none of your descendants throughout their generations who has a blemish may approach to offer the bread of his God.'"

Secondly, was blamed on the Jews the indignation of their Lord God, insofar as to a destruction of divine aid.

So Verse 15 continues: "so they became fugitives and wanderers." Namely, as enemies blaming each other (as Jews); and by chiding and grieving among themselves.

As Verse 15 concludes: "Men said among the nations, 'They shall stay with us no longer'." That is, as if, God depended on the Jews. As Psalm 71 (70):ll states: "And say, 'God has forsaken him; pursue and seize him; for there is none to deliver him.'"

[AD 1274] Thomas Aquinas on Lamentations 4:16

So, as far as the infliction of punishment Verse 16 states: '"The Lord himself", by his fore-knowledge, "has scattered them." That is, he disperses (Jews) among nations. As Psalm 55 (54):22 says: "Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved."

Thirdly, an irreverence for their elders was blamed on them (the Jews), and their enemies regarded such irreverence. As said: "No honor was shown to the priests, no favor to the elders." As Isaiah 3:5 says: "the youth will be insolent to the elder, and the base fellow to the honorable." Or these can be words of the prophet against enemies (of the Jews).

[AD 1274] Thomas Aquinas on Lamentations 4:17

Here is excluded a tendency for excluding four things which could be evaded. First, is the aid of friends. As was said: "Our eyes failed, ever watching": as we would expect,"vainly for help": from the Egyptians. As Isaiah 30:3 says: "Therefore shall the protection of Pharoh turn to your shame, and the shelter in the shadow of Egypt to your humiliation."

[AD 1274] Thomas Aquinas on Lamentations 4:18

Secondly is excluded their own strengths. As said: "Men dogged our steps, so that we could not walk in the streets a" That is, as if we were unable to stand upright, due to our weakness, as if the streets were dark and slippery. As Psalm 35 (34): 6 says: "Let their way he dark and slippery, with the angel of the Lord pursuing them." And Jeremiah 23:12: says: "Therefore their way shall be to them like slippery paths in the darkness

Then, Verse 18 concludes: "Our end drew near; our days were numbered; for our end had come." Namely, our end within captivity and our death, since"our days were numbered, for our end had come." As Exekiel 7:6 says: "An end has come, the end has come; it has awakened against you. Behold, it comes."

[AD 1274] Thomas Aquinas on Lamentations 4:19

Here thirdly a remedy in flight is excluded. Here is touched upon the account in the last part of Jeremiah: (Chapter 52: "Judah Taken Captive at Babylon"). Then the Chaldeans captured Zedekiah (King of Judah) fleeing on a path to a wilderness, or solitude. As in the hyperbolic langage of Habakkuk 1:8 states: "they fly like an eagle swift to devour."

[AD 165] Justin Martyr on Lamentations 4:20

But in no instance did the heathen … imitate the act of being crucified because they did not understand it, since all that was said about it in Scripture was in the form of symbols. And crucifixion, as the prophet foretold, is the greatest symbol of Christ’s power and role, as is also proven by the things that fall under our own observation. For consider all the things in the world that use this form or are associated with it. No one travels on the sea unless that trophy that is called a sail remains sound on the ship. No one ploughs the earth without it: diggers and mechanics cannot do their work unless they use tools that have this shape. And the human form differs from that of the irrational animals in nothing else than in its being erect and having the hands extended and having on the face extending from the forehead what is called the nose through which the living creature breathes. And this takes no other form than that of the cross. And so it was said by the prophet, “The breath before our face is the Lord Christ.” And the power of this form is further shown by your own symbols on what are called vexilla [banners] and trophies, with which all your state possessions are made, using these as the insignia of your power and government, even though you do so unwittingly. And with this form you consecrate the images of your emperors when they die, and you name them gods by inscriptions.

Source: The First Apology 1:55

[AD 202] Irenaeus on Lamentations 4:20

Jeremiah says, “The Spirit of our face is Christ the Lord; and how was he taken into their nets of whom we said, under his shadow we shall live among the nations.” The Scripture announces that, being Spirit of God, Christ was going to become a passible man, also, as if astonished and amazed at his passion, that he was going to endure the passion in this way, under whose shadow it was said we would live. And it calls his body a “shadow,” for just as a shadow derives from a body, so the body of Christ derives from his Spirit. But by “shadow” it also signifies the abasement and contemptibleness of his body. Just as the shadow from straight and upright bodies is on the ground and trodden under foot, so also was the body of Christ thrown to the ground and trampled under foot at his passion. Perhaps he also named the body of Christ a “shadow” as having become a shade for the glory of the Spirit and covering it. And also, many times, when the Lord passed by, they placed those in the grip of different diseases beside the way, and those on whom his shadow fell were delivered.

Source: PROOF OF THE APOSTOLIC PREACHING 71

[AD 220] Tertullian on Lamentations 4:20

We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet, “The person of our Spirit, Christ the Lord,” who from the beginning was both heard and seen as the Father’s vicegerent in the name of God). We are well aware that his words, when upbraiding Israel, were the same as those that it was foretold that he should denounce against him: “You have forsaken the Lord and have provoked the holy One of Israel to anger.” If, however, you would rather refer to God the whole imputation of Jewish ignorance from the first, instead of to Christ, through an unwillingness on their part to allow that even in ancient times the Creator’s word and Spirit—that is to say, his Christ—was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator’s Son and Spirit and Substance is also his Christ, you must allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance; for if in Its fullness It has baffled human understanding, much more has a portion of It, especially when partaking of the fullness. Now, when these things are carefully considered, it becomes evident how the Jews rejected Christ and killed him; not because they regarded him as a strange Christ but because they did not acknowledge him, as though he were their own. For how could they have understood the strange One, concerning whom nothing had ever been announced, when they failed to understand him about whom there had been a perpetual course of prophecy? That admits of being understood or being not understood, which, by possessing a substantial basis for prophecy, will also have a subject matter for either knowledge or error; while that which lacks such matter admits not the issue of wisdom. So that it was not as if he belonged to another god that they conceived an aversion for Christ and persecuted him, but simply as a man whom they regarded as a wonder-working juggler and an enemy in his doctrines. They brought him therefore to trial as a mere man and one of themselves too—that is, a Jew (only a renegade and a destroyer of Judaism)—and punished him according to their law. If he had been a stranger, indeed, they would not have sat in judgment over him. So far are they from appearing to have understood him to be a strange Christ, that they did not even judge him to be a stranger to their own human nature.

Source: AGAINST MARCION 3.6

[AD 253] Origen of Alexandria on Lamentations 4:20

As to the mention of that shadow under which the church says that it desired to sit, … Jeremiah says, “Under his shadow we shall live among the Gentiles.” You see, then, how the prophet, moved by the Holy Spirit, says that life is afforded to the Gentiles by the shadow of Christ; and indeed how should his shadow not afford us life, seeing that even at the conception of his very body it is said to Mary, “The Holy Spirit shall come on you, and the power of the most High shall overshadow you”?

Source: COMMENTARY ON THE SONG OF SONGS 3:5

[AD 253] Origen of Alexandria on Lamentations 4:20

Just as in his coming now he fulfilled that law that has a shadow of good things to come, so also by that future glorious advent will be fulfilled and brought to perfection the shadows of the present advent. For thus spoke the prophet regarding it: “The breath of our countenance, Christ the Lord, to whom we said, that under your shadow we shall live among the nations,” at the time, that is, when he will more worthily transfer all the saints from a temporal to an everlasting gospel, according to the designation, employed by John in the Apocalypse, of “an everlasting gospel.”

Source: ON FIRST PRINCIPLES 4:1.25

[AD 253] Origen of Alexandria on Lamentations 4:20

I think, indeed, that Jeremiah the prophet, also, understanding what was the nature of the wisdom of God in him, which was the same also that he had assumed for the salvation of the world, said, “The breath of our countenance is Christ the Lord, to whom we said, that under his shadow we shall live among the nations.” And inasmuch as the shadow of our body is inseparable from the body and unavoidably performs and repeats its movements and gestures, I think that he, wishing to point out the work of Christ’s soul, and the movements inseparably belonging to it and which accomplished everything according to his movements and will, called this the shadow of Christ the Lord, under which shadow we were to live among the nations. For in the mystery of this assumption the nations live, who, imitating it through faith, come to salvation. David also, when saying, “Be mindful of my reproach, O Lord, with which they reproached me in exchange for your Christ,” seems to me to indicate the same. And what else does Paul mean when he says, “Your life is hidden with Christ in God,” and again in another passage, “Do you seek a proof of Christ, who speaks in me?” And now he says that Christ was hidden in God. The meaning of this expression, unless it is shown to be something such as we have pointed out above as intended by the prophet in the words “shadow of Christ,” exceeds, perhaps, the apprehension of the human mind. But we see also very many other statements in Holy Scripture respecting the meaning of the word shadow, as that well-known one in the Gospel according to Luke, where Gabriel says to Mary, “The Spirit of the Lord shall come on you, and the power of the Highest shall overshadow you.” And the apostle says with reference to the law that they who have circumcision in the flesh “serve for the similitude and shadow of heavenly things.” And elsewhere, “Is not our life on the earth a shadow?” If, then, not only the law that is on the earth is a shadow, but also all our life that is on the earth is the same, and we live among the nations under the shadow of Christ, we must see whether the truth of all these shadows may not come to be known in that revelation, when no longer through a glass and darkly, but face to face, all the saints shall deserve to behold the glory of God and the causes and truth of things. And the pledge of this truth being already received through the Holy Spirit, the apostle said, “Yes, though we have known Christ after the flesh, yet from now on, we know him no more.”

Source: ON FIRST PRINCIPLES 2:6.7

[AD 253] Origen of Alexandria on Lamentations 4:20

He who sits on the white horse is called Faithful, not because of the faith he cherishes but of that which he inspires, because he is worthy of faith. Now the Lord Jehovah, according to Moses, is faithful and true. He is true also in respect of his relation to shadow, type and image; for such is the Word who is in the opened heaven, for he is not on earth as he is in heaven; on earth he is made flesh and speaks through shadow, type and image. The multitude, therefore, of those who are reputed to believe are disciples of the shadow of the Word, not of the true Word of God who is in the opened heaven. Therefore Jeremiah says, “The Spirit of our face is Christ the Lord, of whom we said, In his shadow shall we live among the nations.” Thus the Word of God who is called faithful is also called true, and in righteousness he judges and makes war, since he has received from God the faculty of judging in very righteousness and very judgment and of apportioning its due to every existing creature. For none of those who have some portion of righteousness and of the faculty of judgment can receive on his soul such copies and impressions of righteousness and judgment as to come short in no point of absolute righteousness and absolute justice, just as no painter of a picture can communicate to the representation all the qualities of the original. This, I conceive, is the reason why David says, “Before you shall no living being be justified.” He does not say, no human, or no angel, but no living being, since even if any being partakes of life and has altogether put off mortality, not even then can it be justified in comparison with you who are, as it were, life itself. Nor is it possible that one who partakes of life and is therefore called living should become life itself, or that one who partakes of righteousness and, therefore, is called righteous should become equal to righteousness itself.Now it is the function of the Word of God, not only to judge in righteousness but also to make war in righteousness, that by making war on his enemies by reason and righteousness, so that what is irrational and wicked is destroyed, he may dwell in the soul of one who, for his salvation, so to speak, has become captive to Christ and may justify that soul and cast out from it all adversaries. We shall, however, obtain a better view of this war that the Word carries on if we remember that he is an ambassador for the truth, while there is another who pretends to be the Word and is not, and one who calls itself the truth and is not, but a lie. Then the Word, arming himself against the lie, slays it with the breath of his mouth and brings it to naught by the manifestation of his coming.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2:4

[AD 253] Origen of Alexandria on Lamentations 4:20

By a certain mystic word in Holy Scriptures, this first coming in the flesh is called his shadow, just as the prophet Jeremiah declares, saying, “The Spirit of our countenance, Christ the Lord, of whom we said to ourselves, ‘In his shadow we shall live among the nations.’ ”

Source: HOMILIES ON JOSHUA 8:4

[AD 380] Apostolic Constitutions on Lamentations 4:20

For even now, on the tenth day of the month Gorpiaeus, when they assemble together, they read the Lamentations of Jeremiah, in which it is said, “The Spirit before our face, Christ the Lord, was taken in their destructions,” and they read Baruch, in whom it is written, “This is our God; no other shall be esteemed with him. He found out every way of knowledge and showed it to Jacob his son and Israel his beloved. Afterwards he was seen on earth and conversed with people.” And when they read them, they lament and bewail—as they themselves suppose—that desolation that happened through Nebuchadnezzar. However, as the truth shows, they unwillingly make a prelude to that lamentation that will overtake them. But after ten days from the ascension, which from the first Lord’s day is the fiftieth day, you are to keep a great festival, for on that day, at the third hour, the Lord Jesus sent on us the gift of the Holy Spirit, and we were filled with his energy, and we “spoke with new tongues, as that Spirit did suggest to us”; and we preached both to Jews and Gentiles that he is the Christ of God, who is “determined by him to be the judge of living and dead.” …Concerning him Jeremiah also did prophesy, saying, “The Spirit before his face, Christ the Lord, was taken in their snares, of whom we said, Under his shadow we shall live among the Gentiles.” Ezekiel also, and the following prophets, affirm everywhere that he is the Christ, the Lord, the King, the Judge, the Lawgiver, the Angel of the Father, the only-begotten God. He is the one therefore who we also preach to you and declare to be God the Word, who ministered to his God and Father for the creation of the universe. By believing in him, you shall live, but by disbelieving you shall be punished. For “he that is disobedient to the Son shall not see life, but the wrath of God abides on him.”
Therefore, after you have kept the festival of Pentecost, keep one week more festival, and after that fast; for it is reasonable to rejoice for the gift of God and to fast after that relaxation.… Therefore fast, and ask your petitions of God. We enjoin you to fast every fourth day of the week and every day of the preparation, and whatever you have left over because of your fast bestow on the needy. Every sabbath day excepting one, and every Lord’s day, hold your solemn assemblies, and rejoice, for he will be guilty of sin who fasts on the Lord’s day, being the day of the resurrection, or during the time of Pentecost, or, in general, who is sad on a festival day to the Lord. For on them we ought to rejoice and not to mourn.

Source: CONSTITUTIONS OF THE HOLY APOSTLES 5:3.20

[AD 386] Cyril of Jerusalem on Lamentations 4:20

Read the Lamentations. In those Lamentations, Jeremiah, lamenting you, wrote what is worthy of lamentations. He saw your destruction, he beheld your downfall, he bewailed Jerusalem that then was; for that which exists now shall not be bewailed; for that Jerusalem crucified the Christ, but that which exists now worships him. Lamenting then, he says, “The breath of our countenance, Christ the Lord, was taken in our corruptions.” Am I then stating views of my own? Behold he testifies of the Lord Christ seized by men. And what is to follow from this? Tell me, O prophet. He says, “Of whom we said, ‘Under his shadow we shall live among the nations.’ ” For he signifies that the grace of life is no longer to dwell in Israel but among the Gentiles.

Source: Catechetical Lecture 8:7

[AD 386] Cyril of Jerusalem on Lamentations 4:20

Hold more steadfastly the faith in “One God the Father almighty; and in our Lord Jesus Christ, his only-begotten Son; and in the Holy Spirit the Comforter.” Though the word itself and title of Spirit is applied to them in common in the sacred Scriptures, it is said of the Father, God is a Spirit, as it is written in the Gospel according to John; and of the Son, a Spirit before our face, Christ the Lord, as Jeremiah the prophet says; and of the Holy Spirit, the Comforter, the Holy Spirit, as was said. Yet the arrangement of articles in the faith, if religiously understood, disproves the error of Sabellius also.

Source: Catechetical Lecture 17:34

[AD 397] Ambrose of Milan on Lamentations 4:20

But what wonder, since both the Father and the Son are said to be Spirit. Of this we shall speak more fully when we begin to speak of the unity of the name. Yet since the most suitable place occurs here, that we may not seem to have passed on without a conclusion, let them read that both the Father is called Spirit, as the Lord said in the Gospel, “for God is Spirit,” and Christ is called Spirit, for Jeremiah said, “The Spirit before our face, Christ the Lord.”So, then, the Father is Spirit and Christ is Spirit, for that which is not a created body is spirit, but the Holy Spirit is not commingled with the Father and the Son but is distinct from the Father and from the Son. For the Holy Spirit did not die. He could not die because he had not taken flesh on himself, and the eternal Godhead was incapable of dying, but Christ died according to the flesh.

Source: On the Holy Spirit 1.9.105-6

[AD 397] Ambrose of Milan on Lamentations 4:20

The body of God is a spiritual body; the body of Christ is the body of the divine Spirit, for the Spirit is Christ, as we read: “The Spirit before our face is Christ the Lord.”

Source: On the Mysteries 9:58

[AD 411] Tyrannius Rufinus on Lamentations 4:20

Those who boast about their knowledge of the law will, perhaps, say to us, “You blaspheme in saying that the Lord was subjected to the corruption of death and to the suffering of the cross.” Read, therefore, what you find written in the Lamentations of Jeremiah: “The Spirit of our countenance, Christ the Lord, was taken in our corruptions, of whom we said, we shall live under his shadow among the nations.” You hear how the prophet says that Christ the Lord was taken, and for us, that is, for our sins, delivered to corruption. Under whose shadow, since the people of the Jews have continued in unbelief, he says the Gentiles lie, because we live not in Israel but among the Gentiles.

Source: COMMENTARY ON THE APOSTLES’ CREED 19

[AD 430] Augustine of Hippo on Lamentations 4:20

Jeremiah, in prophesying of Christ, says, “The breath of our mouth, the Lord Christ, was taken in our sins,” thus briefly showing both that Christ is our Lord and that he suffered for us.

Source: City of God 18.33

[AD 1274] Thomas Aquinas on Lamentations 4:20

Fourthly, is excluded a protection from kings. As said: "The breath of our nostrils, the Lord's anointed That is, by which we were breathed through narrow places; as: "the Lord's anointed". Like Josiah (16th King of Judah, son of Amon and Jedidah: 2 Kings 22:1): "was taken in their pits." That is, was killed by the Egptians (cf. 2 Kings, Chapter 24,"Nebuchhadnezzar Conquers Judah"), Namely, while that king Josiah was a just king.

Such also can be exposed as to King Zedekiah (of Judah), as to the consequence of his reign. Or it even can be referred to Christ. As the prophet Isaiah foretold: "But he was wounded for our transgressions, he was bruised for our iniquities." (Is: 53:5).

Then, as Verse 20 concluded: "he of whom was said, "Under his shadow we shall live among the nations." Namely, under the Lord's protection. As the Song of Solomon 2:3 expresses it: "With great delight I sat in his shadow, and his fruit was sweet to my taste."

[AD 1274] Thomas Aquinas on Lamentations 4:21

Here those isolated, and principally the Edomites, are threatened first. Then second, the Jews are comforted. As said in Verse 22: "The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer."

As to the first (the Edomites), joy is excluded. As said in Verse 21: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in oath, publish it not in the streets of Ashkelon." And: "O daughter of Edom". Namely, the people of Edom, dwellers" in the land of Uz".

On the contrary Deuteronomy 2:5 states: "because I have given Mount Seir to Esau as a possession." And also: Hus, (viz, land of Job; located around the Arabian desert, near Edom) was the first born of Nahor (from Milcah). (cf. Genesis: 22:21). Moreover, it must he mentioned that there is no notice as to a person named "Hus", but rather to a land called "Hus";(i.e., near Edom). Such is termed "Ausitides", as another name in the "interlenear Gloss". And also Jeremiah 25:24 says: "All the kings of Arabia and all the kings of the mixed tribes that dwell in the desert." That is, within the boundaries of the Edomites, around the Arabian desert.

Secondly, punishment is threatened. As expressed in Verse 21: "But to you also the cup shall pass." Namely, the wrath of the Lord God.

Then: "you shall become drunk." That is: you will become full of misery. A-nd: "strip yourself bare." Namely, you will be despoiled of all your goods. As Jeremiah 49:12 says: "For thus says the Lord: 'If those who did not deserve to drink the cup must drink it, will you go unpunished?"

[AD 1274] Thomas Aquinas on Lamentations 4:22

Here in Verse 22 the Jews are consoled. And first, as to their liberation. As said: "The punishment of your iniquity, O daughter of Zion": as purged by punishment.

Then: "he will keep you in exile no longer." That is, for past sins, providin~.. you do not repeat such sins. As Isaiah 40:2 declares: "Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned."

Secondly, (the Jews are Comforted) by even the punishment of their enemies. As Verse 22 concludes: "but your iniquity, O daughter of Edom, he will punish ." That is, like a judge, or as one questioning- the very claims: "He will uncover your sins." Namely, showing them through punishments. As Jeremiah 49:8 says: "for I will bring, the calarnnity of Esau upon him, the time when I will punish him."