1:1 Aleph.
How does the city sit solitary that was full of people! how is the
mistress of the Gentiles become as a widow: the princes of provinces
made tributary!
Interlinear Glosses
Aleph- doctrine
How- with admiration, with affection
does the city- Jerusalem, the Church or the soul
sit- after the fashion of one crying; humiliated
solitary- of the help from God and his angels; once populous
that was full- assembled of people and tribes and tongues
of people- by contradiction
becomes as- not really
mistress of the Gentiles- the subdued; sins
a widow- by her kings and priests; from the aid of God; her spouse absent
princes- among prelates; among ancestors
provinces- churches, senses; whom she had made tributary, SHE WAS MADE TRIBUTARY, that is to the Chaldeans
made tributary- to demons, vices or the Chaldeans
Marginal Glosses
ALEPH: ‘doctrine’, that man may know both himself and God. This, the Jewish
people did not have and were thus subject to the enemies.
How does the city sit solitary: He proclaims that the overthrow of the poor city
and the fall of the crooked people not only took place under the Chaldeans, but
were to be fulfilled to even greater extent under Titus and Vespasian. In fact,
before the final captivity, she is not rightly said to be sitting alone, if not
perhaps due to some exaggeration of pain. They are said to have been left by
the Chaldeans as poor cultivators of the land, over whom Godolias is put in
charge, and the city is not entirely destroyed, but is, after the death of Christ,
dispersed to become desolated, so that neither stone upon stone, nor the people,
shall be left in her. For against them, returned from captivity, grew the rod of anger,
since they were not turned towards the Lord through the prophets’ admonitions and reproofs, but had always been ungrateful to the
mercies of God. Hence Moses: For I know thy obstinacy, and thy most
stiff neck, you have always been rebellious against the Lord, and
Stephanus said: You stiff-necked &c. Therefore, although often torn
by the lashes of the scourge, overpowered by the enemies, afflicted by
every evil, they believed not, but provoked the most high God. So, with ten
tribes already captured in Assyria, the two that had remained, following David
home and worshiping God according to their kind, eventually, with
malevolence increasing, were for the first time captured in Chaldea, wherefore
the city is here lamented: How doth the city sit solitary.
Gilbert. Albeit I say nothing, the careful reader will not pass in silence over the
splendor of the rhetorical colors, the weight of the sentences and the
adornment of speech. For nothing, he will also find the multitude of heads of
rhetoric, the choice dialectic and the plainness of the arguments. Moreover, he
will teach, without instruction, the abjectness of the rhetorical complaint
(conquestio), and occasionally the severity of disdain (indignatio), or the
combination of both. To satisfy the unskilled, however, I shall not unwillingly
explain the rhetorical complaint and disdain by their proper definitions.
‘Complaint’, as Tully says, ‘is speech seeking to arouse the pity of the audience’.
Its first head is that by which we show what prosperity we once enjoyed and
what misery we are in now, as it is here: How doth the city sit solitary &c.
‘Disdain is speech by which either hatred is aroused against some person or
offense at some event’; the first head of which is from authority, when it is
related of how much concern this event has been to the immortal gods &c. As
it is said here: Her Nazarites were whiter than snow &c.
In the first alphabet I therefore show the more careful, penetrating reader the
right way by denoting a few heads of complaint and disdain &c.
Historical interpretation.
HOW DOTH THE CITY SIT SOLITARY: that is to say Jerusalem, deprived of its
people, full of disgrace, humiliated among her enemies, once populous and
glorious among her enemies; THE MISTRESS OF THE GENTILES IS BECOME AS A
WIDOW, deserted by her kings, forsaken by her priests, the temple profaned and
the glory of the vessels repudiated, deprived of God’s assistance; THE MISTRESS
OF THE GENTILES, whom she before had overthrown or forced under the yoke.
Allegorical interpretation. The Church is to be lamented with more tears than her sins require, being made a WIDOW due to the absence of her spouse. HOW DOTH THE CITY SIT
SOLITARY, forsaken by the assistance of God and the angels! If the bridegroom
were together with the bride, the bride need not be mourned for, since the children
of the bridegroom cannot mourn, as long as the bridegroom is with them, but they rejoice
with joy because of the bridegroom’s voice, but when they noticed that their mother,
that is to say the Church, had been widowed from the bridegroom, it was fit
that not only the sons cry, but also all their friends. Hence Jeremiah deplored
more than everyone and on behalf of everyone not the ruin of boulders but of
men.
HOW DOTH THE CITY SIT SOLITARY: this shows the disposition of the crying,
hence, for the mourner’s emotion to be expressed, also Job is said to have sat
on a dunghill, who himself is interpreted ‘mourning’. Of this captivity it is said:
Upon the rivers of Babylon, there we sat and cried. Namely we, who did not want to
stand in the throne of the kingdom and in the supreme height of heaven; by
rights we wail when we sit on the rivers of temptation, whence Isaiah: Come
down, sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne for
the daughter of the Chaldeans. Thus, for our Jerusalem, when she has landed in the
shame of her sins, there is no throne of dignity, but she is defiled with mortal
offenses, whence Jeremiah laments, not only because of her being
contaminated with worldly undertakings, but because she sits SOLITARY, and
solitary because she is AS A WIDOW, and a widow because she is deserted by her
spouse for the sake of the ugliness of her nefarious actions. AS A WIDOW, not
really a widow, namely, for if she at times is despised by the bridegroom,
nevertheless the rights of matrimony are retained, so that, if she should wish to
return by means of penitence, she would recover her spouse, when she has
made satisfaction, and the raiment of immortality, clad anew in which she will
yield to the tribute of no one. Hence St Paul: Owe no man any thing, but to love one
another.
Moral interpretation. The soul SITS SOLITARY AS A WIDOW, divested of the goods of virtue, since she has submitted herself to the lordship of the Chaldeans and defied the spouse of
her youth. The Chaldeans are interpreted ‘they who take captive’; they are
demons, who recall the soul from the seat of the heavenly fatherland and
capture it in their power. Hence: Get thee into darkness, O daughter of the Chaldeans.
Since, namely, you, daughter of God, refused to stay in the light of virtue, go,
change your name and enter into the shadows of blindness! Hence Jeremiah
exclaims with sighs: HOW DOTH THE CITY SIT SOLITARY, that is to say the soul,
once full of virtues and approbations of the saints as A CITY FULL OF PEOPLE,
now desolate, she who previously, among the throngs of friends, was mighty by
divine aid, now sits wretched among enemies. For her there is no fellowship
with the saints, no communion with the sacraments, no partaking with her
spouse, but she is brought back to pay tribute to vices. Hence: My father left me
subject to many creditors, whom, even if I should labor every day, I would not satisfy. Many
are the tributes to offense, to which the soul is subject, until it, through
penitence, returns to liberty. Hence: Lament like a virgin girded with sackcloth for the
husband of her youth. Thus follows the voice of the one lamenting: WEEPING SHE
HAS WEPT IN THE NIGHT.
1:2 Beth.
Weeping, she has wept in the night, and her tears are on her cheeks:
there is none to comfort her among all them that were dear to her: all
her friends have despised her, and are become her enemies.
Interlinear Glosses
Beth- the ‘house’ of Jacob
Weeping- the Church, the soul; inwardly
she has wept- the house of God, the people of Israel; outwardly
in the night- since it is not proper in the day; the adversity of the world, the blindness of her sins; alien to the true light
and her tears are on her checks- prelates, consciences; teachers, by whose service the food of the soul is given to the little ones
there is none to comfort her- while she is IN THE NIGHT; this pertains particularly to the last captivity. For from that time they have had neither prince nor priest; in Babylon, however, they had
comforters, Daniel, Ezekiel and many others
among all them that were dear to her- prophets, priests, kings; friends formerly flattering; perverted desires; saints or angels
all- who are also dear; gentiles, who were joined to them in friendship
her friends- angels
have despised her- whom God spurns
and have become her- with whom God is annoyed
enemies- when they remove their aid
Marginal Glosses
WEEPING SHE HAS WEPT: the fourth topic of complaint, in which shameful,
mean and ignoble acts are recounted before the suffering, which is very often
the case here.
ALL HER FRIENDS HAVE DESPISED HER: similarly the Church is sometimes
afflicted for her sins and spurned by interior as well as exterior enemies.
ALL HER FRIENDS &c: the thirteenth topic of complaint, by which we complain
with indignation, when we are badly treated by those by whom it would be least
becoming.
Historical interpretation.
WEEPING SHE HAS WEPT IN THE NIGHT: what it is she bewails, the letter BETH
makes clear through its interpretation, ‘house’, that house, namely, that entered
into Egypt with Jacob and went out by the mercy of the Lord, according to
this: When Israel went out of Egypt, the house of Jacob. But on the other hand,
because of her sins, she is taken captive in Babylon, and therefore WEEPING she
weeps IN THE NIGHT, because in the day, rest is not given to them, that they at
least may be consoled by their own tears and, at a late hour, cleanse their eyes,
which they previously used to raise to idols and, which is worse, THERE IS
NONE TO COMFORT HER of all her friends previously flattering her.
HER TEARS ARE ON HER CHEEKS, so that they may be more confused among
the enemies and be content with their own disgrace. By means of idolatry,
however, the people, brought into captivity, was harshly shattered by its
enemies, but even harsher by Titus and Vespasian; the people, who for long
have been upheld by God’s patience, but, being impenitent, have treasured up
anger towards themselves in the day of wrath.
Allegorical interpretation.
WEEPING SHE HAS WEPT IN THE NIGHT: the Church of Christ weeps IN THE
NIGHT, that is to say among the adversities of this life, since she, although
predestined to glory, nevertheless abides in the obscurity of ignorance and the
hazards of blindness. She weeps what she endures without; within she weeps
the hardships of her infirmity; but she weeps WEEPING, because she is
previously punctured on the inside and thus baptized on the outside with her
own tears, which are produced from the spring of her heart, and of whose
abundance the prophet makes allusion when he says: WEEPING SHE HAS WEPT.
In this fashion the outward man needing to be reshaped is cleansed no less than
the inward, whence it follows:
HER TEARS ARE ON HER CHEEKS: those who know to mourn and not conceal
their own faults nor those of others, of whom it is spoken in the Canticles: Thy
cheeks are as a piece of a pomegranate, besides that which lies hid within. Indeed, in these
the beauty of the Church is shown and through their proclamation we are
drawn to the body of the Church. Just as those who labor more than others in
the body of Christ, they mourn more and lament those whom they see abide in
the night of wrongs and in the blindness of error. The Church weeps IN THE
NIGHT and does not ignore the shadows of her sins. She carries her tears ON
HER CHEEKS, with which she every day renews her beauty. To be sure, Mary is
of benefit to Martha being troubled, when she weeps WEEPING at the Lord’s feet.
The bride weeps far away from her spouse’s embrace, and she weeps in the
valley, that is to say IN THE NIGHT of this ignorance. WEEPING SHE HAS WEPT,
namely of desire for the heavenly fatherland and for her own sins and the sins
of others in this world. She weeps for those who are dead to the world, she
weeps for virgins, for widows, she weeps for all who confess themselves
pilgrims and visitors to this earth.
THERE IS NONE TO COMFORT HER AMONG ALL THEM THAT WERE DEAR TO
HER: that is to say the saints or the angels, unless she receives the comfort of
her spouse. Hence ALL HER FRIENDS HAVE DESPISED HER, since God scorns
her, AND HAVE BECOME HER ENEMIES, to whom God is an enemy, with whose
justice they cannot be at variance.
Moral interpretation.
WEEPING SHE HAS WEPT IN THE NIGHT: that is to say the soul, in the blindness
of sin, of which it is said: Let that night be solitary, and not worthy of praise. But she
does not weep on her own decision, but due to the Lord’s compassion, whence
the prophet, wailing in the person of the Lord, says: How doth the city sit solitary
&c. For lest the Lord, moved by pity, had seen her sit solitary, she had hardly
lamented herself. The Lord looked on Peter, and he wept bitterly.
HER TEARS ARE ON HER CHEEKS: the cheek is the conscience of the soul. The
face is formed by the cheeks; the character of everyone is shown in the
conscience. The conscience, however, that is aware of its sins, should always let
itself be watered from the spring of tears, whence David: My sin is always before
me. Alternatively THERE IS NONE TO COMFORT HER, the true Paraclete being
dismissed, that is the Holy Ghost, especially as ALL HER FRIENDS, i. e. the
desires for perverted pleasure, BECOME HER ENEMIES, when, according to the
Apostle, on Judgement Day thoughts will rise, accusing or defending the poor
conscience, and demons, most wicked persuaders, who now flatter by
deceiving.
1:3 Ghimel. Juda has removed her dwelling place, because of her
affliction, and the greatness of her bondage; she hath dwelt among the
nations, and she hath found no rest; all her persecutors have taken her
in the midst of straits.
Interlinear Glosses
Ghimel- ‘fullness’; for due to the fullness of their sins, Judah has departed into captivity,
through the accumulation of which she has provoked the vengeance of God. For
otherwise God would not have delivered his cherished and glorious people to the
disgrace of captivity, he who says that he cannot yet deliver the Amorites, as yet the
iniquities of the Amorites are not at the full.
because of her affliction- because she refused to carry the sweet yoke and light burden of the Lord.
among the Gentiles- foreign; gentiles or demons or vices.
found no- thus
rest- with vices or demons threatening.
all her persecutors- the lords, from whom they fled, have cruelly captured them; pursuing as a fugitive; Chaldeans, Romans.
have taken her- distressed due to flight and affliction.
midst of straits- of sins, of afflictions.
Marginal Glosses
JUDAH HAS REMOVED: the tenth topic of complaint, by which helplessness,
weakness and loneliness are revealed.
Historical interpretation.
JUDAH HAS MIGRATED &c: that is to say, due to their manifold sins they have
been led into captivity not only to Babylon but thence, on account of the
sufferings of serfdom, as runaway slaves they have migrated to other peoples,
but not even there have they found rest. From which follows: ALL HER
PERSECUTORS HAVE TAKEN HER &c, namely those who pursued the fugitives
and previously more cruelly had shattered the distressed. In fact, those who had
fled the light yoke of the Lord, are justly being overwhelmed by heavy sufferings,
and those who despised the liberty promised in Christ, deservedly labored in
the sufferings of serfdom. JUDAH HAS MIGRATED from one kind of enemy to
another, fleeing the unmercifulness of her lords. As Cain the fratricide
wandering about and banished, so the Jews dwell amongst the gentiles finding
no rest, carrying about the disgrace of their confusion, because they did not fear
to kill Christ, their brother.
Allegorical interpretation.
JUDAH HAS MIGRATED &c: liberty lost, the Church of Christ often migrates into
the serfdom of the gentiles and the suffering of vices, and finds no rest, but
fleeing from place to place and seized by her persecutors, she suffers worse
anguish. Often, however, our Jerusalem is in this way historically captured and
suffers and roams captive among enemies, just as the earthly Jerusalem
fore-showed historically.
Moral interpretation.
JUDAH HAS MIGRATED &c: namely the soul, who ought to praise God and,
accusing herself, unfold her sins, afflicted by the slavery of her sins, she
wanders from vices to vice, and SHE HAS FOUND NO REST. Hence the apostle: I
see another law in my members, fighting against the law of my mind and captivating me in the
law of sin that is in my members. There is no way to escape, unless the one he
himself shows through the grace of God, by Jesus Christ. But the miserable soul,
exhausted at last in the manner of pregnant women, is caught by her
persecutors IN THE MIDST OF STRAITS, whence: Woe to them that are with child and
that give suck in those days.
1:4 Daleth. The ways of Sion mourn, because there are none that come to the
solemn feast: all her gates are broken down; her priests sigh; her
virgins are in affliction; and she is oppressed with bitterness.
Interlinear Glosses
Daleth- ‘of planks.’ Of incorruptible cedar wood and sethim is the house of the Lord built.
The ways- preachers
of Zion- heavenly
none that come- on the feet of the mind.
solemn feast- of the heavenly fatherland, whence: Appoint a solemn day, with shady boughs, even to the horn of the altar ; of angels.
all her gates- which ought to be decorated.
her priests- who ought to rejoice.
sigh- on account of their sins.
her virgins- chaste intentions; who ought to shine.
in affliction- since they are stained with vices.
she- the conquered people.
oppressed with bitterness- of her vices.
Marginal Glosses
DELETH: a fourfold species of planks is introduced according to anagogy.
Through the service of which the house of the Lord rises, joined together in a
fourfold cupola, namely by the ways, gates, priests and virgins.
THE WAYS OF ZION &c: the eighth topic of complaint, in which something is
said to have happened which ought not, or that something did not happen,
which ought to have happened.
Historical interpretation.
THE WAYS OF ZION MOURN &c: from the general term set before he moves to
the species of the single persons, for the grief to multiply more amply, as the
general term is divided into species and the species are collected anew in the
general term, and, since Threni are composed according to the rules of metre,
they are occasionally adorned with figures of secular eloquence and by means
of rhetorical devices distinguished by metaphors. Hence it is said here: THE
WAYS OF ZION MOURN &c, not that the ways should feel or mourn, but
brought into solitude, they excite grief in those who pass by, BECAUSE THERE
ARE NONE THAT COME TO THE SOLEMN FEAST. In a similar way Moses says:
Hear, O ye heavens, the things I speak &c. Also Isaiah summons heaven and earth
as witnesses, for every element to know that God is justly enraged and
provoked to wrath.
Allegorical interpretation.
THE WAYS OF ZION MOURN &c: as often as the Church, due to her sins, is filled
within and without with the bitterness of God’s wrath, the WAYS deservedly
MOURN, the GATES lie BROKEN DOWN, the PRIESTS SIGH, the VIRGINS are
FOUL, so that the whole flooring of the house, arranged according to a fourfold
number, looks violently agitated. Hence Jeremiah elsewhere: Stand ye in the ways,
and see, and ask for the ways of the Lord. THE WAYS are the prophets, patriarchs
and others, through whom one reaches Christ, who is the true way. For as they
are named ‘light’ from the light, Christ, so can the ways be named from him,
whence Abraham is called the first way of believing. They (the patriarchs and
prophets) are THE WAYS OF ZION, that is of the heavenly city; they (the ways)
MOURN and groan, BECAUSE THERE ARE NONE THAT COME TO the feasts of the
heavenly fatherland, because THE GATES ARE BROKEN DOWN. For those who
preside over the office neither enter themselves, nor permit others to enter.
HER PRIESTS SIGH, because THE WAYS MOURN; HER VIRGINS ARE FOUL,
because the GATES ARE WRECKED. The priests, however, are rightly united to
the virgins, since the priesthood is strong through virginity, and virginity is in
need of guidance from the priesthood, with which states ravished, the throng of
followers comes to a halt. From which generally follows: AND SHE IS
OPPRESSED WITH BITTERNESS, as, if one member suffers, all the members suffer with it.
Moral interpretation.
THE WAYS OF ZION MOURN &c: that is to say, the virtues, namely those leading
to the Jerusalem above, to the SOLEMN FEAST of the soul, from whom the
spouse is removed, when the soul slips from the summit of supernal intention
to outward actions. Her solemnity is the intimate contemplation of heavenly
life, but THERE ARE NONE THAT COME TO THE SOLEMN FEAST; the desires,
namely, of prior life do not reach to the solemnities of divine contemplation,
since the GATES of the senses ARE WRECKED. Indeed, there are gates of death,
and of justice, of which it is said: Open ye to me the gates of justice &c; and in Isaiah:
Open ye the gates, and let the just nation enter in. But, as death has entered through our
windows, the soul’s virginity is filthy and the kingly priesthood groans, while we,
instead of with virtues, are filled with the bitterness of sin. Let us therefore
march out from the gates of death and rebuild the gates of life, inquiring which
gate is the Lord’s, for us to walk through.
1:5 He. Her adversaries are become her lords; her enemies are enriched;
because the Lord hath spoken against her for the multitude of her
iniquities; her children are led into captivity, before the face of the
oppressor.
Interlinear Glosses
He- ‘those’; they are proclaimed, namely in Deuteronomy, and thus fulfilled. As if: ‘because they refused to obey God, who conquered the gentiles for them, they are justly made subjects to the gentiles.’
adversaries- demons, heretics.
become her lords- who before were in the tail; indeed, when we conceive a good work with a corrupt mind, the devil reigns from the beginning.
are enriched- by lessening of good, by continuance of sinning.
Lord has spoken- in Deuteronomy.
against her- who ought to be oppressed; concession.
her children- the faint of heart; who is to be pitied through disposition of nature; not great.
are led- by demons, outside the Church.
oppressor- They that trouble me, will rejoice when I am moved.
Marginal Glosses
HER ADVERSARIES HAVE BECOME: the eighth topic of complaint.
Historical interpretation.
HER ADVERSARIES HAVE BECOME HER LORDS; HER ENEMIES ARE ENRICHED,
because the Lord has spoken through Moses, namely, saying in Deuteronomy:
The Lord make thee to fall down before thy enemies, and be scattered throughout all the
kingdoms of the earth. May thy sons and daughters be given to another people ; and
somewhat later: The stranger that lives with thee in the land, shall rise up over thee, and
shall be higher. He shall be as the head, and thou shalt be the tail. This, however, the
Lord has said due to the iniquity of Jerusalem, not to incite her to sin by
commanding, but by warning to recall her from sin. But, as she was unwilling
to obey, the prophet laments that all this has happened, though by God’s just
judgement. Accordingly, the letter HE, which is interpreted ‘those’, is put
before, as if he were saying: ‘those are the judgements, that the Lord once had
fore-said through Moses.’
Allegorical interpretation.
HER ADVERSARIES HAVE BECOME: that is to say, heretics or pagans or bad
Catholics; THEY ARE ENRICHED with the eloquence of preaching, as there is
want of intelligence. From which it is said: I will send forth a famine into the land: not
a famine of bread, nor a thirst of water, but of hearing the word of the Lord, because, when
this is removed, the enemies of the Church are elevated to LORDS and are
enriched with the treasures of Scripture FOR THE MULTITUDE OF our
INIQUITIES. But then like dumb dogs not able to bark, they cannot defend the faith,
nor provide the due teaching to their subjects. Hence HER CHILDREN, who
have not the perfection of the teaching, are led INTO CAPTIVITY, not having
masters or defenders, BEFORE THE FACE OF THE OPPRESSOR, that is to say the
enemy, visible or invisible, and tied by the chains of blemish.
Moral interpretation.
THEY HAVE BECOME &c: the ruling demons, to wit, of whom it is said: If the
spirit of him that hath power ascend upon thee, leave not thy place. In fact, if the poor
soul watchfully had taken heed, she had not allowed HER ADVERSARIES,
wickedly urging, to become HER LORDS.
THEY ARE ENRICHED: against us, namely, they prevail with their habit of vices
growing, so that we cannot escape, unless with God’s help. But he too is
furious who on account of this our iniquity has spoken to punish, he who
speaks once, and repeats not the selfsame thing the second time. One must not despair,
however, nor cease from mourning, as but HER CHILDREN, that is to say the
faint of heart and not the strong, are captured BEFORE THE FACE OF THE
OPPRESSOR, ensnared in many fetters, that is, from which they are nevertheless
set free by God showing pity. For her adversaries, made more potent, threaten,
sometimes AS LORDS defiling the good intention itself, sometimes by a longer
use of pleasure entangling the resisting soul, according to this saying of
Solomon: He that nourishes his servant delicately from his childhood, afterwards shall find
him stubborn. We are set free from them with greater difficulty, the more
superior and the more enriched they dominate as lords.
1:6 Vau. And from the daughter of Sion, all her beauty is departed; her
princes are become like rams that find no pastures; and they are gone
away without strength before the face of the pursuer.
Interlinear Glosses
Vau- ‘and’
daughter of Sion- the Church or the soul, who are daughters of the heavenly Jerusalem.
her beauty- the priesthood, the ornament of the temple, purity of faith; of virtues.
her princes- herdsmen, masters, who ought to defend their subjects with both horns of the
two testaments and repel the rebels.
that find no pastures- of the Scriptures.
have gone away- tied.
without strength- of virtues.
face of the pursuer- before the temptation of the devil.
Marginal Glosses
AND IS DEPARTED: the fifth topic of complaint, by which all disadvantages are
brought separately before the eyes, which is to be noted almost everywhere.
Historical interpretation.
AND FROM THE DAUGHTER OF ZION IS DEPARTED: before this sentence is put
VAU, that is interpreted ‘and’, as if those set before above are connected as a
punishment by God’s just judgement. Indeed, Jerusalem besieged had lost all
the ornament of her beauty without, and within that of delight; her riches taken
away and the temple and the priesthood desecrated, she herself labors in
hunger and pestilence. And there were none who would come to her aid,
because HER PRINCES HAVE BECOME LIKE RAMS THAT FIND NO PASTURES, with
virtues dissolved and trembling hearts they are not considering defending
themselves but fleeing.
Allegorical interpretation.
AND FROM THE DAUGHTER OF ZION IS DEPARTED: namely the Church, of
which it is said in the Canticles: Behold thou are fair, O my love. Beauty departs
from her, when her faith is corrupted by the rage of heretics, of which is said:
Thou hast put on praise and beauty.
HER PRINCES HAVE BECOME &c: that is to say the shepherds and herdsmen not
finding the pastures of life in the Scriptures HAVE GONE AWAY WITHOUT
STRENGTH of the divine word, whither-soever error urges them, BEFORE THE
FACE OF THE PURSUER, so that they themselves, who neglect to drive the Lord’s
flock to the pastures of life, rush bound to the pastures of death, without the
strength of the virtues. Indeed, the beauty of the Church lies in all her faithful,
but most of all in her priests and those assisting at the altar, and in her virgins,
who are mentioned above as being foul.
Moral interpretation.
AND FROM THE DAUGHTER OF ZION IS DEPARTED: the soul, that is to say,
allured by malicious customs, who has lost her beauty, that is the ornament of
virtues. And her princes, namely the rational operations of the soul or the
defenses of Scripture, have not come to her aid, with which she ought to thrust
back her pursuers, but, with the strength of virtue more wearied and tied by the
clasps of her transgression, she is hurled into the pit of eternal confusion.
1:7 Zain.
Jerusalem has remembered the days of her affliction, and
prevarication of all her desirable things which she had from the days of
old, when her people fell in the enemy's hand, and there was no helper;
the enemies have seen her, and have mocked at her Sabbaths.
Interlinear Glosses
Zain- 'this’
Jerusalem- the Church or the soul.
her affliction- corporeal or spiritual.
prevarication- on account of which affliction; commandments.
her desirable things-
goods, that God brought her in Egypt and when she went out from Egypt
and in the desert and in the promised land; heavenly promises; virtues.
which she- the soul.
days of old- to possess, namely, is she created, whence: I thought upon the days of old etc.
fell- through various vices.
her people- affection of the heart.
the enemy's- the demons.
was no helper- another could not; God did not want to.
enemies- Chaldeans or any Gentiles or demons.
mocked her Sabbaths- as we today mock at the Jews.
Marginal Glosses
ZAIN: first topic of complaint.
THE ENEMIES HAVE SEEN HER: the thirteenth topic of indignation, because
insult has been added to injury.
Historical interpretation.
AND JERUSALEM HAS REMEMBERED &c: she remembers HER DESIRABLE
THINGS, not for consolation, but to multiply the pain, when HER PEOPLE fall
INTO THE ENEMY’S HAND. Hence ZAIN, that is interpreted ‘this’, is put before.
For this is the perfect revenge, that she is in pains about her lost goods and
about the consciousness of her prevarication and about the evil things she has
suffered incessantly, as if ‘this is the divine and perfect revenge’ that the
legislator had declared, namely, when she FELL INTO THE enemies’ HAND none
would come to her assistance. Moreover, THE ENEMIES HAVE SEEN HER &c:
just as we today deride the circumcised sabbath of the Jews, because they slayed
him in whom they should have had the true sabbath. This is nevertheless a just
balancing of transgressions, to fall into the enemies’ hands, continually to
remember the days not only of affliction but of prevarication, and, out of
remembrance, to gaze eagerly at the use of the desirable things, for a new pain
to rise from the affliction, and from the prevarication a sorrow of confusion,
from the lost goods to kindle a desire beyond cure, from the duties of her
religion to set aflame scandal.
Allegorical interpretation.
AND JERUSALEM HAS REMEMBERED &c: in fact, the Church often beholds her
people falling into the hands of the enemies, that is to say the demons; one falls
through avarice, the other through luxury, yet another through delight of the
flesh. For all those and alike, the Church continuously laments. She remembers
ALL HER DESIRABLE THINGS which have been promised us in heaven, from
which place also we fall away, and she herself sojourns abroad. Also our
Sabbaths, that is feasts, are dishonored no less by us than they are derided by
our enemies, whence: Where is their God? And elsewhere: My tears have been my
bread day and night, whilst it is said to me daily: where is thy God?
THE ENEMIES HAVE SEEN HER &c: delivered either into the hands of pagans or
heretics or to vices, we often, for the sake of our sins, remember our
prevarication, and then the demons mock at our Sabbaths, when they see us
being disengaged from good. Hence: They that trouble me, will rejoice when I am
moved.
Moral interpretation.
AND JERUSALEM HAS REMEMBERED: the soul remembers, although too late,
HER DESIRABLE THINGS, when she observes that she is curtailed everywhere
and that her compassion fall into the hands of the devil and that which is
struck by divine vengeance, which she thought stood more firm. Then the
deeds of prevarication occur, then remembrance of affliction most wicked, on
account of which she had roamed through many crimes, not for consolation,
but for increasing of the punishment according to that which the wicked will
say in hell: We have erred from the way of truth, and the light of justice hath not shined unto
us, and the sun hath not risen upon us. We wearied ourselves in the way of iniquity and
destruction, and have walked through hard ways. What hath pride profited us? or what
advantage hath the boasting of riches brought us? All those things are passed away like a
shadow of death; we are consumed in our wickedness.
THE ENEMIES HAVE SEEN HER &c: the malicious spirits lead astray and thus
deceive the leisure of our freedom into illicit thoughts, which canons and
monks and everyone who is devoted to the ministry of God, must very much
beware of, lest their own Sabbaths not only be disapproved of by the judge
within, but also laughed at by the enemies. If, however, our Sabbaths are
mocked for the sake of our vain thoughts, what is one to think of those people,
who, when they ought to be devoted to God, do not fear even to commit
disgraceful things? If we therefore wish to be devoted to God, let us with heart
and deed be devoted to Him alone, whence: O taste and see because I am the Lord.
1:8 Heth. Jerusalem has grievously sinned, therefore is she become
unstable; all that honored her, have despised her, because they have
seen her shame; but she sighed, and turned backward.
Interlinear Glosses
Heth- ‘life’, since to this she gazes SIGHING AND TURNED BACKWARD; the Lord infers
tribulation for that reason, namely, that the sinner may convert and live.
Jerusalem has grievously- a concession, because he does not excuse the fact, but asks that it be
pardoned.
sinned- the sin of infidelity.
she become unstable- through various crimes, through different lands.
who honored her-
scribes and Pharisees, who blessed the people, whence: O my people,
they that call thee blessed, the same deceive thee ; heretics applauding
or angels and holy men.
despised her- captive or conquered, perplexed by heresy or defiled by vices.
she is sighing- recognizing her sin.
turned backward- through penitence to the Lord, whom she had left; to the life of heaven, whence
she came.
Marginal Glosses
ALL WHO HONORED: the thirteenth topic of complaint.
Historical interpretation.
JERUSALEM HAS GRIEVOUSLY SINNED: one sin, alone of its kind, designates the
reason for such misery, a sin through which everything is fettered and without
which everything is released, that is incredulity, whence it is said: Hear, ye
rebellious and incredulous. For out of incredulity they have always provoked God,
worshiped idols, refused to believe in Christ, whence: If I had not come an
spoken to them, they would not have sin. THEREFORE HAS SHE BECOME UNSTABLE,
and not stone upon stone is left in her.
ALL THAT HONORED HER: namely the scribes and the Pharisees, who for the
sake of filthy lucre, called the sinful people blessed, and the transgressing
people, on the other hand, called them blessed and pillars in the house of the
Lord, but in a moment they despise each other having put their faith in low
flattery. SHE IS SIGHING AND TURNED BACKWARD: these words express the
habit of captives, who, when they are taken away, look back to their native soil,
weeping and sighing.
Allegorical interpretation.
JERUSALEM HAS GRIEVOUSLY SINNED &c: the Church, defiled in its limbs with
some heresy, sins the sin of infidelity and for this reason roams UNSTABLE and
is founded on no solidity of faith, she who previously was built upon a firm
rock. But the people, who honored them with vain affection, seeing their
heresy being revealed and crushed by Catholics, despise and detest them. They
themselves SIGHING are TURNED BACKWARD.
Moral interpretation.
JERUSALEM HAS GRIEVOUSLY SINNED &c: as if: the soul, because of the sin of
infidelity, is carried off through different vices, since she had not secured her
steps on the rock of virtue. Hence the angels or holy men, who previously
honored her, disdain her, that she finally may bewail her sin and return to
God, hearing a voice calling from behind, whence Isaiah: Thy ears shall hear the
word of one admonishing thee behind thy back. Thereupon Mary, TURNED BACKWARD,
found Jesus, whom she was looking for, but could not find. Likewise Jerusalem,
that is here lamented for the sake of the sin of infidelity, if she, TURNED
BACKWARD and SIGHING, knows and believes, will find in the law the one she
thought was dead. But those who are incredulous and do not look backward,
even until this day, are, like Cain, unstable and carry the sign of their confusion
and march to Babylon, that is to confusion.
1:9
Teth. Her filthiness is on her feet, and she hath not remembered her
end; she is wonderfully cast down, not having a comforter: behold, O
Lord, my affliction, because the enemy is lifted up.
Interlinear Glosses
Teth- ‘good’, whence: BEHOLD, O LORD, MY AFFLICTION &c; for it is good for the
sinner to know himself and exclaim with penitence and sighs: BEHOLD, O LORD
&c.
her feet- teachers, by whom she should have been carried, or desires.
her end- Christ or the future judgement or the captivity.
cast down- from the throne of the kingdom.
a comforter- the Holy Spirit.
behold O Lord- the captive’s own voice; that you may show pity.
my affliction- not my iniquity.
the enemy- being haughty against you.
Marginal Glosses
HER FILTHINESS &c: he bewails her in a threefold way: since she has sinned
against the Lord, since she has not repented, since she after the stings of
conscience did not want to return to the Lord, whence: AND SHE HAS NOT
REMEBERED HER END &c.
BEHOLD, O LORD &c: the fourteenth topic of complaint, in which they are
implored, who hear, in a humble and sincere address, to have mercy.
Historical interpretation.
HER FILTHINESS &c: as if: Jerusalem has become unstable and, exhausted after a
long journey, carries HER FILTHINESS ON HER FEET, because she laments more
over interior man than over exterior. The feet of the synagogue are the teachers
of the law, who ought to lead her along the way, who is Christ, but these feet
have been soiled by the filth of crime. AND SHE HAS NOT REMEMBERED HER
END, that is Christ, who is the end of the law, unto justice to every one that believes.
Therefore SHE IS VIOLENTLY CAST DOWN. Hence Jerusalem cries out with her
own voice: BEHOLD, O LORD &c. For indeed, from the beginning hitherto the
prophet has lamented, but henceforth she herself bewails her own distress,
humbled and having confessed her sin, which is meant by the letter TETH, that
is interpreted ‘good’, whence: It is good for me, O Lord, that thou hast humbled me.
She herself being humiliated, however, no longer bears with the prophet, but
cries out with sighs and tears: BEHOLD, O LORD &c. In a rhetorical manner,
she performs the lamentation with indignation, to move the judge towards her
enemies and receive pity herself. Hence she adds: BECAUSE THE ENEMY IS
LIFTED UP, namely against you, and he does not reckon your justice, but his
own arrogance. As if: ‘BEHOLD first MY AFFLICTION, that you may show pity,
not my misdeeds, because of which you become angry, and second, because
THE ENEMY IS LIFTED UP, that you may punish.’
Allegorical interpretation.
HER FILTHINESS &c: the Church carries HER FILTHINESS ON HER FEET, because
in the misery of this life there is none who would march along without some
foulness of vice at least on his feet, with which the earth is touched. From that,
the Lord washes the feet of the disciples and bids us mutually to do the same,
and he says to the apostles: Shake off the dust from your feet. Nevertheless he
washed their feet for them to become excellent and clean and thus to run about
the whole world to preach. Of these feet it is said: How beautiful are thy steps in
shoes, O prince’s daughter! And elsewhere: Feet shod with the preparation of the gospel of
peace. HER FILTHINESS, however, IS ON HER FEET, the false life in the preachers,
who do not remember their end, the future judgement. Hence they are
VIOLENTLY CAST DOWN before the eyes of God, not having the Paraclete, they
who ought to console others. Accordingly, turned back and humiliated, they
call: BEHOLD, O LORD &c.
Moral interpretation.
HER FILTHINESS IS ON HER FEET: the soul has its FILTHINESS ON HER FEET,
namely the filthiness of her vices, she who has lost the splendor of heavenly
life and of her former way of life. Hence: Shake thyself from the dust, arise, sit up, O
Jerusalem. Indeed, it is necessary that the soul, who seeks earthly acts, has
FILTHINESS ON HER FEET, that is on her desires. Hence: For our soul is humbled
down to the dust. From this the feet ought to be washed daily, for that not to
happen, which follows: She has forgotten HER END, SHE IS VIOLENTLY CAST
DOWN, NOT HAVING A COMFORTER. But let the soul say, let the Church say:
BEHOLD, O LORD, MY AFFLICTION, not my sin, that you may condemn me,
but my AFFLICTION, to set me free, BECAUSE THE ENEMY IS LIFTED UP,
reckoning himself, abusing you, as if you are unable to set free. Hence David:
Many say to my soul: there is no salvation for him in his God.
1:10 Jod. The enemy has put out his hand to all her desirable things: for
she has seen the Gentiles enter into her sanctuary, of whom you gave
commandment that they should not enter into your church.
Interlinear Glosses
Jod- ‘beginning’, of evils, namely, FOR the Lord HAS SEEN THE GENTILES ENTER INTO
his SANCTUARY.
his hand- an action, a suggestion.
the enemy- the Chaldean or the devil.
desirable things- the kingdom, priesthood, holy of holies; precious vessels, faith, baptism, the body of Christ &c; virtues.
has seen- the Lord.
Gentiles- carnal or vices or because the Jews have brought the worship of idols into the temple.
his sanctuary- the temple, the Church, the soul.
Your Church- a priest, whosoever has a blemish, shall not approach to offer.
Marginal Glosses
THE ENEMY HAS PUT OUT HIS HAND: the fifteenth topic of complaint, in which
we lament not our own ill fortune but that of our dear ones, as Jeremiah often
bemoans the ill fortune of his people.
Historical interpretation.
THE ENEMY HAS PUT OUT HIS HAND: that is to say the Chaldean has put out his
hand to the holy of holies, which it was not allowed but for priests to enter, and
that once a year and with blood. He took away the vessels of beauty and
violated the sanctuary, the reason for which is rendered, FOR the Lord HAS
SEEN THE GENTILES ENTER INTO HIS SANCTUARY, that is the Jews, living as
heathens and defiling the sanctuary, which he had himself forbidden. Hence it
follows: OF WHOM YOU GAVE COMMANDMENT &c, whence also elsewhere:
And he delivered their strength into captivity: and their beauty into the hands of the enemy.
And he shut up his people under the sword &c.
Allegorical interpretation.
THE ENEMY HAS PUT OUT HIS HAND &c: the old enemy puts out his hand to
the Church’s desirable things, corrupting the faith in its limbs, abolishing
baptism, falsifying doctrine, handling the body and blood of our Lord
unworthily and devastating the precious vessels, that is Christ’s sheep, just as a
wolf. And the reason for such an evil is rendered: FOR THE GENTILES, that is
those finding pleasure in the flesh, almost still retaining their foreskin and not
being in possession of the circumcision of Christ, are made ministers of the
altar.
Moral interpretation.
THE ENEMY HAS PUT OUT HIS HAND &c: the devil rashly puts out his hand to
the desirable things of the soul and takes away the ornaments of virtue: faith,
hope, charity, prudence &c. The just judge allows this to happen, since he sees
the GENTILES, namely vicious intimations, thoughts and passions, ENTER INTO
the SANCTUARY of the soul, who ought to close her door and pray to the Father
in her bedchamber. Then chastity is violated, abstinence subverted and the
prince of cooks tries to overthrow all the walls, that is virtues, of the soul. Thus
harvested of all its goods, he leaves the soul without a comforter.
1:11Caph. All her people sigh, they seek bread: they have given all their
precious things for food to relieve the soul: see, O Lord, and
consider, for I am become vile.
Interlinear Glosses
Caph- ‘hand’, being touched by which, she exclaims: SEE, O LORD &c
all her people- the voice of the prophet.
sigh- the distress of war.
seek bread- of the word of God.
things for food- celestial for earthly.
relieve- not to satisfy.
the soul- animality.
see O Lord- the voice of the synagogue or of the Church or of the soul; your creation, not my iniquity.
have become vile- the Church becomes vile when she, with evils heaping up, does not seek the highest and celestial but the lowest and earthly.
Marginal Glosses
ALL HER PEOPLE: the fourth topic of complaint.
SEE O LORD: the fourteenth topic of complaint.
Historical interpretation.
ALL HER PEOPLE SIGH &c: how great the hunger and pestilence the Jews
suffered, the histories do not pass over in silence, and Josephus manifests it in
particular. Hence: ALL HER PEOPLE SIGH AND SEEK BREAD &c; TO RELIEVE
THE SOUL, that is corporeal life. SEE O LORD &c: note how the prophet was
useful, when he lamented Jerusalem not lamenting herself, who nevertheless
was introduced above, bewailing as it were in her more noble limbs, but now
the whole people, as if having received some life-bringing spirit, is said to be
lamenting. SEE, O LORD &c: just as the hen cherishes and kindles her eggs, so
spiritual men gradually cherish their subjects, either by instructing or lamenting,
to breathe life into them.
Allegorical interpretation.
ALL HER PEOPLE SIGH AND SEEK the BREAD of God’s word; the bread which
comes down from heaven. In the distress of hunger the Church seeks this bread
from the teachers, and does not find it, because THEY HAVE GIVEN ALL THEIR
PRECIOUS THINGS FOR FOOD, that is to say divine things for earthly, eternal for
perishable, TO RELIEVE THE SOUL, not to satisfy it, since they, ab last with
innumerable desires, can relieve it, but not satisfy it. Also from this the people
is referred to as sighing and seeking bread, since the vicious are afflicted and
tortured, because they do not at will have the abundance of voluptuous life.
Moral interpretation.
ALL HER PEOPLE SIGH AND SEEK BREAD: any soul gives its precious things for
food when it inclines the virtues of the mind toward transitory pleasure, and
strives to be relieved, when it schemes to satisfy different desires. Hence the
people laments, sighing and seeking bread, as although it has given its precious
things for food, the desire for concupiscence is not satisfied by sight, taste and
the other senses. Hence, if any virtue perchance returns and the soul reshaped
by the Spirit of God regains health, it would, together with the multitude of the
elect, wailing, exclaim: SEE O LORD &c. As if it would say: ‘I have become vile
to myself, humiliated before my own eyes, because the hand of the Lord has touched
me.’ For CAPH is interpreted ‘hand’; when the hand of the Lord either by
instruction, or by punishment, or by alleviating the punishment has touched the
soul or the neglectful Church, soon returning to itself and sighing, it says: SEE
O LORD &c. As if it would say: ‘consider your creation, how vile it is become.’
The soul, who previously was amused by vices and bragged, as soon as she is
touched by the hand of the Lord, declares herself vile, who is shaped to the
likeness of her Creator.
1:12 Lamed. O all you that pass by the way, attend, and see if there be any
sorrow like to my sorrow: for he has made a vintage of me, as the Lord
spoke in the day of his fierce anger.
Interlinear Glosses
Lamed- ‘discipline’ or ‘of the heart’; for what the prophet bemoans, is discipline for others
and contrition of heart, that they may lament in a like fashion.
all you- the saints.
pass by- not having a permanent abode here; quickly.
the way- Christ; I am the way, and the truth, and the life; of virtues.
attend- with compassionate heart.
and see- with the intention of charity.
to my sorrow- Who is weak, and I am not weak? Who is scandalized, and I am not on fire?; I have lost heaven for corporeal goods.
vintage of me- by the goods of virtue; he who ought to defend; or he will make a vintage; through the Chaldeans or the Romans.
spoke- through the prophets.
the Lord- He who does not lie.
his fierce anger- since I have provoked him; of judgement.
Marginal Glosses
O ALL YOU &c: the twelfth topic of indignation; for he seems to be displeased,
because it has happened to him first.
Historical interpretation.
O ALL YOU THAT PASS BY &c: it is characteristic of the unfortunate to estimate by
so much more their own suffering, as they so much less care to comprehend a
foreign one, and the more they perceive their own pain, they do not agree to
comparing a foreign one with their own. But more truly a remnant that is saved
laments such things with contrition of heart, when the sanctification is
destroyed, the temple is desecrated, the altars are overturned, the light of the
chandeliers is extinguished, the books are burned, the priests and Levites are
captured, the virgins and wifes are defiled by hostile lust, all things holy are
contaminated. For these things and things of this kind the remnant that have
been saved lament not without cause when they see their people lose earthly
goods no less than heavenly. So has the Lord indeed MADE A VINTAGE of her
according to his just judgement, just as he has spoken in the law and the
prophets.
Allegorical interpretation
O ALL YE &c: our Zion, whose conversation is in heaven, sees from heaven her
limbs placed on earth, and beholds from the highest what they undergo every
day, whence she, worthy of pity, cries out: O ALL YE THAT PASS BY THE WAY,
the saints, to wit, of whom David says: Going they went and wept &c. They walk on
THE WAY, that is Christ, following his steps, neither declining to the right nor to
the left, for, summoned to the Paschal feast and celebrating the Paschal
offerings, they consume the Lamb according to the law in haste. The Church
looks at them, walking on the king’s highway that leads to the fatherland, she
mourns, impeded by the many troubles of her children, and exclaims: O ALL YOU
THAT PASS BY THE WAY, not to withdraw them from the way, but to incite them
to pity: ATTEND with the mind, SEE with the intuition of charity, IF THERE BE
ANY SORROW LIKE TO MY SORROW. A woman, when she is in labor, has sorrow,
whence the apostle: My little children, of whom I am in labor again. Indeed, the
Church, who labors and begets, nourishes and gives suck, is sorrowful for
everyone, whence: Who is weak, and I am not weak? Who is scandalized, and I am not
on fire? So the Church gives suck to the tender, recalls the alienated, awaits the
lazy, chastises the inconsiderate, for them to discern beforehand that the enemy
will not find anyone outside the camp, when she, with her army well ordered,
hurries to the heavenly fatherland. Hence: Who is she that goes up by the desert as
the morning rising &c.
Therefore, to the ones advancing or passing by, by the more noble limbs it is
said: ‘O ALL YOU THAT PASS BY. Because there are different things, that I grieve
for on their account. Different still, that I tolerate from those, that are without
or within. I am forced abroad; in exile I linger. ATTEND, therefore, although
unwearied devotion carries you to the prize. SEE my affliction. I wanted to rear
children and bring them out of the misery of the exile and lead them to the joys
of heaven, but many wander astray, many are obdurate, many are weary, there
are few who care to come. I became all things to all men, so that I may gain every
one. For every one I lament, for every one I am on fire. SEE, therefore, IF
THERE BE ANY SORROW LIKE TO MY SORROW. Pitch your mind’s eye to the time
of the final judgement and see, FOR the Lord HAS MADE A VINTAGE, that is he
will make a vintage, OF ME IN THE DAY OF HIS FIERCE ANGER, of which it is
said: O Lord, rebuke me not in thy indignation &c, AS he SPOKE, for he will render to
every man according to his works.’
Moral interpretation
O ALL YE &c: the soul, burdened by vices, yet not fully blinded, sees others
with desire hurrying to the heavenly fatherland and pacing the way of virtue,
and with tremendous sorrow she cries out: O ALL YOu THAT PASS BY THE WAY.
As if: ‘see, with which vices I am wounded, with which dangers I am alarmed,
with which tribulations I am dejected to which passions I am subject, FOR the
Lord HAS MADE A VINTAGE OF ME. That is to say, he has, by his just
judgement, taken away the goods of virtue, with which he adorned me like a
bride, IN THE DAY OF HIS ANGER, provoked by my evils. YOU, therefore, THAT
PASS BY THE WAY, you, that is, who disdain the present life, aiming towards the
true way, that is Christ, SEE IF THERE BE ANY SORROW LIKE TO MY SORROW. I
have lost the heavens, I have gathered up wrath for myself on Judgement Day
and, burdened by my evils, I cannot hurry together with you to the joys of
heaven.’
1:13 Mem. From above he has sent fire into my bones, and has chastised me:
he has spread a net for my feet, he has turned me back: he has made
me desolate, wasted with sorrow all the day long.
Interlinear Glosses
Mem- ‘from them’, by the gifts of the Holy Ghost, namely, she is chastised; it signifies
the burning of the temple and the royal houses and the seizure and desolation of
the whole city and of the fleeing
from above- by supreme judgement.
sent fire- the Spirit; And there appeared to them parted tongues, as it were of fire.
my bones- the stronger.
chastised- thus
spread a net- of doctrine
for my feet- into my pleasures.
turned me back- from vices to virtues, from infidelity to faith; that I may
hear the word of one admonishing behind the back.
made me desolate- (deprived) of earthly comfort.
all the day long- all the time.
wasted with sorrow- sorrow for the present life and longing for the future, whence: My tears have been my bread day and night &c.
Marginal Glosses
FROM ABOVE: the fifth topic of complaint.
Historical interpretation
FROM ABOVE HE HAS SENT FIRE, of heavenly revenge, of which it is said in the
Book of Job: The fire of God fell from heaven &c. FIRE, namely the aerial powers,
who until this day have the power of tormenting the Jews. INTO MY BONES, so
that the forces, namely, afflict and chastise them within and without, who
would not hear God soothing, whence he adds: AND HE HAS CHASTISED ME.
HE HAS SPREAD A NET FOR MY FEET, so that they should not go after pleasures
and vain desires all the way to the end. HE HAS TURNED ME BACK through
anguish and tribulations. HE HAS MADE ME DESOLATE: the Jews are desolate
until the end of the world, and WASTED WITH SORROW.
Allegorical interpretation
FROM ABOVE HE HAS SENT FIRE &c: those of the Jews, or of the gentiles, who
believed and became one Church, rightly say: FROM ABOVE HE HAS SENT FIRE,
that is the Holy Ghost from heaven, through whom every force of virtue is
invigorated, and the Church is chastised from above, for it not any more to
serve idols and look for the pleasures of the world, which the letter MEN
signifies, that is interpreted ‘from them’, namely the gifts of the Holy Ghost.
Congratulating herself for which the Church calls herself chastised, to love
chastely and to fear chastely, and she feels ashamed on account of those vices,
to which she had zealously been devoted: ‘HE HAS SPREAD A NET, of preaching,
that is, so that I should not go after errors of vanity and pleasures. HE HAS
TURNED ME BACK, for me to go after him, and not before.’ This NET is
entrusted to the apostles, for them to draw out fishes from the sea of this
world. ‘FOR MY FEET, whence: I have restrained my feet from every evil way. HE HAS
MADE ME DESOLATE of present goods, that previously were of comfort to me.
WASTED WITH SORROW ALL THE DAY LONG: of pain, namely, for present
tribulations and of love for the goods to come.’
Moral interpretation
FROM ABOVE HE HAS SENT FIRE &c: while the soul is blamed by God for her
sins, but coming to herself she is salubriously goaded by the stings of
conscience and testifies that fire has come from the Lord INTO her BONES, that
is into the marrow of her thoughts. Hence she is corrected from above and
chastised and, as she senses the nets of God’s doctrines spread before her feet,
she is TURNED BACK. She abstains from things unlawful, she turns
concupiscence and debauchery of pleasure into tears and, WASTED WITH
SORROW, the stronger she laments and receives no comfort from the present
life, the more earnestly she considers herself to have erred through various
desires.
1:14 Nun. The yoke of my iniquities has watched: they are folded together
in his hand, and put upon my neck: my strength is weakened: the Lord
has delivered me into a hand, out of which I am not able to rise.
Interlinear Glosses
Nun- ‘eternal’; a concession.
has watched- as if: the vengeance punishes, which seemed to be asleep; while I am sleeping; provoking God to vengeance.
the yoke- to be put upon me.
my iniquities- which are from me.
folded together- by an unbreakable fetter.
put- as if they are about to choke.
my neck- like the halter of Judas.
is weakened- so that I cannot resist.
delivered me- by his just judgement.
a hand- of the Chaldean or rather of the Roman enemy or of the devil.
able to rise- whence: There is none to raise her up, the virgin of Israel.
Marginal Glosses
IS WEAKENED &c: the sixth topic of complaint, as when looking forward to
receiving good from the Lord he fell into the greatest distress.
Historical interpretation
THE YOKE HAS WATCHED &c: THE YOKE of iniquity is to sleep, to rest securely
and unpunished in the numbness of negligence, but it watches in the HAND of
the Lord, whence Jeremiah: I see a rod watching, to whom the Lord: I will watch
over my word to perform it. Indeed, the sins are skulking for us being sluggish, but
they watch in the HAND of the Lord, when they accuse us as revenge of just
retribution. Hence: The voice of thy brother’s blood cries to me from the earth. THEY
ARE FOLDED, just as a weight to press, AND PUT UPON MY NECK. Instead of a
golden necklace she is encircled by a cord of iniquity, whence: Everyone is fast
bound with the ropes of his own sins. Thus, she is given into the hands of the sinners,
and she would not be able to rise, until the fullness of the gentiles enters, which
NUN signifies, that is interpreted ‘everlasting’. Indeed, her yoke is everlasting,
and her captivity eternal.
Allegorical interpretation
THE YOKE HAS WATCHED &c: when the Church is disturbed by temptations,
the yoke of her iniquities watches IN THE HAND OF THE LORD, and she is
subjected to her enemies, invisible as well as visible, the collars being dismissed
with, that the bridegroom had given her for decoration, whence she says
sighing: THEY ARE FOLDED TOGETHER AND PUT UPON MY NECK. Hence Isaiah
says: Because the daughters of Zion have walked with stretched out necks, one ought to
strip her of all embellishment and among other things chains and necklaces.
Chains hanging on the breast show the understanding of the mind. Necklaces
signify every embellishment, which when disposed of, the men of the Church
in an effeminate affection walk about with stretched out necks, they speak with winks of
the eyes, clapping their hands and feet, to step with ordered pace, pursuing worldly
glory. She is therefore justly burdened by the yoke of her INIQUITIES, who is
deprived of such embellishments of virtue, whence her iniquities, FOLDED with
an indissoluble cord and PUT UPON her NECK, are lamented, with which some
limbs are suffocated, as we read that Judas hanged himself with a halter. Hence
is added: MY STRENGTH IS WEAKENED &c, because the impious will be given
to everlasting death, where their worm dies not, and the fire is not extinguished. For just
as the sentence above, which is entitled MEN, that is ‘from them’, which,
namely, the Lord sends from heaven, turns her to penitence, so NUN, that is
interpreted ‘everlasting’, drives her to destruction because of the yoke of her
iniquities, so that, by the just judgement of God and according to her
impenitent heart, she will fall into everlasting punishment. She charges herself
and deplores, not that the Church, predestined to life, is given to these
punishments, but that it happens to her own limbs.
Moral interpretation
THE YOKE HAS WATCHED &c: THE YOKE of the soul watches in THE HAND of
the Lord, the soul, who has subjected herself to vices and evil deeds, unless she
by making daily satisfaction puts them before her own eyes. Hence: My sin is
always before me. For David wanted to watch and wash away his sins with tears,
for their yoke not to stand watch in the hands of the Lord, whence: Turn away
thy face from my sins &c. As if: ‘I wish not they would stand watch in your hand,
but I watch against my sins and I atone for them with tears, for you not to put
folded iniquities upon my neck, nor to deliver me ME INTO A HAND OUT OF
WHICH I AM NOT ABLE TO RISE.’
1:15 Samech. The Lord hath taken away all my mighty men out of the midst of
me: he has called against me the time, to destroy my chosen men: the
Lord has trodden the wine-press for the virgin daughter of Juda.
Interlinear Glosses
Samech- ‘aid’, namely God’s, which is utterly taken away
taken away- by the invading Romans
mighty men- kings, priests, prophets or doctors of the Church or senses
has called- he who long had scattered; by his just judgement
against me- mourning
the time- of vengeance, which does not happen from God, if not in time. He does not punish before the sin, nor crowns before the victory
my chosen men- princes or those who are distinguished through their virtues, or the excellent striving of the mind.
the wine-press- of the cross, whence: I have trodden the wine-press alone &c
daughter of Juda- the Synagogue or the Church, that is the daughter of the Synagogue, or a penitent soul.
Marginal Glosses
HE HAS CALLED AGAINST ME: the fourth topic of complaint.
Historical interpretation
THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: these events took place
during the last captivity, under which neither prophets nor priests were left. In
fact, during the Babylonian captivity they had Daniel and Ezekiel and many
other comforters, but in this all the MIGHTY MEN are taken away, which
SAMECH signifies, that is interpreted ‘aid’. Hence Isaiah: I shall take away from
Jerusalem the valiant and the strong, the whole strength of bread, and the whole strength of
water. The captain over fifty, and the skillful in eloquent speech &c. Hence we read that
abodes.
Allegorical interpretation
He HAS TAKEN AWAY ALL MY MIGHTY MEN &c: spiritual Jerusalem, as often as
she is burdened by tribulations, as often as she is battered by persecutions, or is
assailed by hordes of heretics, by rights she cries saying: THE LORD HAS TAKEN
AWAY ALL MY MIGHTY MEN. Indeed, in the whole city often few MIGHTY MEN
remained, who would defend the cause of faith on the grounds of sound
doctrine.
HE HAS CALLED AGAINST ME THE TIME: faults requiring, the Lord brings forth
the time of vengeance, to destroy her chosen men, because there is none to
defend nor to set a wall before the house of Israel.
Moral interpretation
THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: that is to say the senses
of the virtues, which the soul discerns being held captive in herself, whence the
Lord brings forth the time of vengeance against her, when he takes away his
divine aid. When this has been removed, the enemy brings her as a captive into
the confusion of error, and, while he makes her forget the preachers’ doctrine,
he destroys the chosen efforts of the mind, so that he more easily may be
master of her, deprived of virtues, as if in a foreign country, lest she would
return through remembrance of sound dogma and an improvement of life to
her original state.
1:16 Ain.
Therefore do I weep, and my eyes run down with water: because the
comforter, the relief of my soul, is far from me: my children are
desolate because the enemy hath prevailed.
Interlinear Glosses
Ain- ‘fountain-head’ or ‘eye’
I weep- the voice of the Synagogue or of the prophet or the Church or the soul
my eyes- alludes to the letter, which is interpreted ‘eye’
with water- fountain-head of tears
the comforter- the Paraclete
me converting- to good
my soul- lost and drifting
are desolate- to the letter, or works or those that the Church nourishes daily
the enemy- the Chaldean or Roman or the devil
Marginal Glosses
THEREFORE DO I WEEP: the seventh topic of indignation; it displays a cruel and
tyrannical deed and the violence of the enemies.
Historical interpretation
He HAS TRODDEN THE WINE-PRESS &c: THE WINE-PRESS signifies vengeance and
punishment for sin, whence Isaiah: Why then is thy apparel red and thy garments like
theirs that tread in the wine-press &c; he introduces the Lord having answered the
inquiring angels: I have trodden the wine-press alone &c, that, namely, with which
punishments for the wicked and rewards for the just are trodden. This the Lord has
trodden alone, as he had no helper, for neither angel nor archangel had assumed a human
body, so that he, suffering for our sake, would crush and destroy the strength of our
adversary. This WINE-PRESS THE LORD HAS TRODDEN in his passion FOR THE
VIRGIN DAUGHTER OF JUDAH, that he would produce rewards for the believers
and for the faithless and torturers punishments of perpetual captivity and
everlasting damnation. The prophet, however, seeing the obduracy of the Jews,
laments, because THE LORD HAS TRODDEN THE WINE-PRESS FOR THE
DAUGHTER OF JUDAH. For that which the Lord suffers as her own remedy, she
turns for herself into the torment of final captivity and everlasting damnation.
Hence he introduces the person of the weeping Synagogue herself:
THEREFORE DO I WEEP &c. THE COMFORTER IS FAR FROM ME &c: This we
often demonstrate, if we consider the faithlessness and obduracy of the Jews.
Metaphorically, however, it is said THE LORD HAS TRODDEN THE WINE-PRESS
&c: figuratively, the Lord brought his vine out of Egypt and planted it in the
land of promise, which for long remained barren and fruitless, according to
this: I looked that it should bring forth grapes, and it hath brought forth wild grapes.
Therefore THE LORD HAS TRODDEN THE WINE-PRESS, he has reserved wine for
himself, he pressed the grape of swine through eternal captivity.
Allegorical interpretation
THE LORD HAS TRODDEN THE WINE-PRESS &c: when, namely, through his
passion he brings the aerial powers under his Church. But she is really the
virgin daughter of Judah, for the law hath come forth from Zion, and the word of the
Lord from Jerusalem. For her THE LORD HAS TRODDEN THE WINE-PRESS, that is
the yoke of oppression, that she might be free. But since the Lord is treading,
many become the dregs of oil, therefore the prophet says weeping: MY EYES
RUN DOWN WITH WATER, and thus AIN is put in between, that is interpreted
‘fountain-head’ or ‘eye’. For when he pressed the wine-press of the cross, a
spring flowed out from his side, whence: and immediately there came out blood and
water. In this spring the bride is gained and cleansed to be united to the
embraces of her spouse, and with this she is endowed, that she might rejoice,
that she might adhere to the spouse only, love him only, who has loved her so
much. And, since AIN also is interpreted ‘eye’, the eye, inebriated from this
spring, has not without cause run down with the water of tears, whence: My eyes
have sent forth springs of water &c.
THE COMFORTER IS FAR &c: as often as the Church is inflicted with
tribulations, as often as she is forsaken by the help of God, she ought to revert
to tears, as if to accustomed defenses. When, however, a teacher giving
instruction without and the helper is not present, who would furnish and
educate her within, therefore ARE her CHILDREN DESOLATE and THE ENEMY
HAS PREVAILED. Accordingly, any of the teachers who would have seen that the
Church, entrusted to him, convert herself less, would drink from the spring of
charity, whence he would produce tears, until he would have brought back the
comforting and converting Paraclete. Otherwise, with the enemy prevailing, her
CHILDREN shall become DESOLATE, who namely, not yet weaned, have not yet
been brought to the perfect man.
Moral interpretation
He HAS TRODDEN THE WINE-PRESS &c: THE LORD treads THE WINE-PRESS for
the unfruitful soul, empty of virtues and works, when he strikes her, as if sterile
and idle, with a wholly deservable expiation. Hence she says: THEREFORE DO I
WEEP &c, because she sees that she has lost the comforter and that she falls
impenitent, where there will be wailing and rattling of teeth. From which a great
lamenting of the soul is described, that she might know that after the vain
delight of this world all consolation will be wanting. There the children will be
desolate, as the fruit of their evil deeds will be dispersed, and the enemy alone
shall prevail.
1:17 Phe.
Sion has spread forth her hands, there is none to comfort her: the
Lord has commanded against Jacob, his enemies are round about him:
Jerusalem is as a menstruous woman among them.
Interlinear Glosses
Phe- ‘of the mouth’
Sion- the earthly or the Church or the soul.
her hands- as if giving birth, so that what she is not able to do with her mouth, she signifies with the extension of her hands.
comfort her- when the true comforter has been dispelled.
has commanded- justly disposing.
against Jacob- boasting with his name only.
his enemies- Chaldeans or Romans.
is polluted- with vain glory; allotting good things to ourselves, through vanity itself we pollute whatever we touch, like menstrous women.
Marginal Glosses
SION HAS SPREAD FORTH HER HANDS: the fourth topic of complaint.
Historical interpretation
ZION HAS SPREAD FORTH HER HANDS &c: this signifies pain as that of a woman
in labor, whence it is said elsewhere: As he that swims stretches forth his hands
to swim, likewise also Zion in the midst of straits, and Isaiah says: Anguish hath taken
hold of me as the anguish of a woman in labor. Indeed, it is the straightness of the heart
that is expressed in the extension of the hands, more than with a cry from the
mouth. Hence PHE is written before, that is interpreted ‘of the mouth’.
Because, when ‘ZION HAS SPREAD FORTH HER HANDS in the midst of straits’, she
shows that which she cannot express with her mouth, namely that she suffers
in her heart, when she is without a comforter, whence: Depart from me, I will weep
bitterly: labor not to comfort me &c.
THE LORD HAS COMMANDED AGAINST JACOB &c: with the just judgement of
God, both the Chaldeans and the Romans have been brought in, for a people
shall not arise against another unless God has previously given order.
AS A MENSTROUS WOMAN: just as a woman is abominable, when she undergoes
menstruation, likewise the Jews are looked upon over the whole world.
Allegorical interpretation
SION HAS SPREAD FORTH HER HANDS &c: as often as the Church is surrounded
by the army of heretics, THE LORD commands AGAINST JACOB, that is to say,
the Church, who ought to overthrow her vices, the enemies’ armies against her,
because she has dismissed the Holy Ghost, her teacher and comforter, without
whom no one is educated to the faith, no one is freed from vices. Therefore
HAS she SPREAD FORTH HER HANDS, in the midst of pressures and pains, and
there is no worthy voice of the mouth for her, with which she would be able to
overcome the dogmas of the enemies and defend her own, whence she is often
polluted with the foulness of her carnal works and with the blood of her fleshly
desires among the enemies, by whom she is afflicted within and without.
Hence: Woe to them that are with child, and that give suck in those days.
Moral interpretation
SION HAS SPREAD FORTH HER HANDS &c: when the soul, who used to be a
mirror of God and an over-thrower of vices, because of her iniquity is delivered
to spiritual wickedness, she looks in vain for a comforter without, who has lost
the spirit within. Justly therefore, THE LORD HAS COMMANDED AGAINST JACOB
&c, that is against the soul, once overthrowing her vices, now bragging of the
name only, whence her spiritual ENEMIES besiege her AROUND, that she cannot
escape. She who often sees her surrounded, spreads FORTH HER HANDS in the
midst of straits of thoughts, and there is no voice of the mouth for her, nor any
excuse for speaking, because she is A MENSTROUS WOMAN, that is, stained with
bloody deeds, from which she is never freed without the comforter, when also
the prophet testifies to that all our justices are before him as the rag of a menstruous
woman.
1:18 Sade. The Lord is just, for I have provoked his mouth to wrath: hear, I
pray you, all you people, and see my sorrow: my virgins, and my young
men are gone into captivity.
Interlinear Glosses
Sade- ‘of justice’; a deprecation.
Lord is just- in all his ways.
his mouth- the word of the Father or the prophets or preachers or the present.
I have provoked- by sinning.
hear- the ear of the heart.
you people- not passing by the way as above.
see- diligently
my virgins- chaste intentions.
into captivity- the Babylonian.
Marginal Glosses
MY VIRGINS: the eighth topic of indignation; for virgins cannot defend themselves nor hurt another.
Historical interpretation
THE LORD IS JUST &c: SADE, which is put before, and is interpreted ‘of justice’,
means that the justices of the Lord are right, which is well portrayed in these words:
THE LORD IS JUST, FOR I HAVE PROVOKED HIS MOUTH TO WRATH, as if she
would say: ‘I have duly submitted to the judgement of his mouth. Hence I have
not put off confessing that THE LORD IS JUST.’ And note that above Jerusalem
or the prophet invites them who passed by the way, as being rather few, to examine
her pain, but now everyone is invited together, that theirs be one suffering,
whose natural condition is one. Above he lamented the virgins in affliction and
the children taken captives, but now also the stronger young men and the
captured virgins, and the more evil is accumulated, the more sorrow is
increased.
HEAR I PRAY YOU ALL YE PEOPLE AND SEE MY SORROW: with great respect and
acute consideration, these things are separated.
Allegorical interpretation
THE LORD IS JUST &c: the Church, which above submitted to the judgement of
his mouth and which in the divine Scriptures provoked the mouth of the Lord
to wrath, is taught to confess: THE LORD IS JUST &c. Indeed, nothing upon earth is
done without a cause, and nothing in God’s great commonwealth takes place
without providence.
FOR I HAVE PROVOKED HIS MOUTH &c: not that God should have human
limbs, but just as human passions are metaphorically ascribed to him, so are
also limbs. With MOUTH is signified the Word, brought forth from the Father’s
mouth, as if he would say: ‘with my importunity I have provoked the just judge,
and I have forced one of gentle nature to pass a grave sentence against me.’
HEAR, therefore, ALL YE PEOPLE &c: she rates her harm manifold and
inestimable, whence she invites everyone to suffer together, so that with the
compassion of the many, her anguish may be the lighter to bear. Her VIRGINS,
of whom it is said: For I have espoused you to one husband that I may present you as a
chaste virgin to Christ &c; her young men, whom Mother Church has begotten in
the water of baptism, who when being corrupted by heretical crookedness, or
defiled by vices, are captured, not in the place but in the mind, and taken to
Babylon, that is to confusion. For he who is joined to a harlot, is made one body, then so
much grief and so much affliction is accumulated, that he hardly is believed
seen, or understood, by all.
Moral interpretation
THE LORD IS JUST &c: the soul, who is chastised by the judgement of his
mouth, rightly confesses that THE LORD IS JUST, because with her shameful
desires, she has provoked the mouth of the Lord to wrath, that he would put
forth a grave sentence against her, he who is just in all his undertakings. Hence,
imbued with her confusion, she dares not raise her eyes towards the angry
judge, but invites every one to hear and see her affliction. Indeed, such is the
passion of human nature that we seek partners in our pain or happiness, with
whose partaking we endure more easily, whence: Rejoice with me, because I have
found my sheep that was lost. The soul, therefore, is seeking several mediators,
because she dares not even raise her eyes towards the judge, whom she has
displeased.
MY VIRGINS AND MY YOUNG MEN &c: she sees her clean thoughts and her
firmer desires perish, as if with the enemy ravaging the progeny and hope of
her womb, and she loses her hope of future generations.
1:19 Coph. I called for my friends, but they deceived me: my priests and my
ancients pined away in the city: while they sought their food, to
relieve their souls.
Interlinear Glosses
Coph- calling’
my friends- Egyptians or heretics or desires of the flesh.
deceived me- The Egyptian helps in vain.
my priests- a kingly priesthood.
my ancients- maturity of counsel.
in the city- Jerusalem or the Church or the mind.
their food- earthly profit or vain desires.
their souls- animality
Marginal Glosses
I CALLED FOR MY FRIENDS: the eleventh topic of indignation; the act is committed by them, namely, who had been expected to prevent it if done by another.
BUT THEY DECEIVED ME: the fourth topic of complaint.
Historical interpretation
I CALLED FOR MY FRIENDS &c: COPH is interpreted ‘a calling’, whence he
immediately has added: I CALLED FOR MY FRIENDS, the Egyptians, on whose
friendship and aid the Jews had been relying, but they DECEIVED ME, as they
did not offer any help in the time of the first or the last captivity. Hence Isaiah:
The land of Judah shall be a terror to Egypt in the day of their calamity &c. They were
justly deceived, who trusted more in the Egyptians than in God. MY PRIESTS
&c: there can be no doubt that this happened under the Romans.
Allegorical interpretation
I CALLED FOR MY FRIENDS &c: the Church often calls for her friends, whom
she regards as fellows in faith, but they deceive, who have corrupted the faith,
either by hiding it within, or by bursting forth into open heresy. Also bad
Catholics with power and authority, in whom the Church trusts as friends,
often deceive her, and what is worse, they then rage more cruelly, when HER
PRIESTS AND ANCIENTS PINED AWAY out of hunger for the word of God.
Those pursuing the profit of the life of the flesh seek more the food of animal
life than the celestial food from Solomon’s dish or from the Gospel feast or
from the banquet of wisdom, everyone’s calling to which is denoted in the
letter COPH.
Moral interpretation
I CALLED &c: the sweet passions of the flesh, but they deceive the soul who is
eager for them, and, since in her perishes the kingly priesthood and the aged
counsel of ripeness, she struggles, enticed by vain desires, to relieve the
concupiscence of the flesh. The Egyptian helps in vain, because the world passes
away and the concupiscence thereof, that is a staff of a reed piercing the hands of him
who rests upon it.
1:20 Res. Behold, O Lord, for I am in distress, my bowels are troubled: my
heart is turned within me, for I am full of bitterness: abroad the sword
destroys and at home there is death alike.
Interlinear Glosses
Res- ‘of the head’, that is of the mind.
my bowels- the mind.
the sword- of the persecutors.
at home- in the mind.
death- of suggestions.
Marginal Glosses
BEHOLD, O LORD: the fourteenth or rather fifth topic of complaint, as all
misfortunes are presented to the judge one by one, so that he, as if he saw the
things themselves and not only heard the words, should be moved to pity.
Historical interpretation
BEHOLD, O LORD &c: sometimes Jerusalem is perplexed with shame;
sometimes, trusting in compassion, she is raised up, whence she says: BEHOLD,
O LORD &c, that her affliction may turn the pious judge to compassion, shame
to mercy. MY BOWELS ARE TROUBLED, like a woman in labor. I AM FULL: she
points out, not that she is entirely touched, but that she is full of the
BITTERNESS of sorrow and pain. MY HEART IS TURNED WITHIN ME by the
weight of tribulation; THE SWORD of the persecutor; DEATH ALIKE, for the
bitterness of tribulation.
Allegorical interpretation
BEHOLD, O LORD &c: RES is interpreted ‘of the head’. For the disorder of the
bowels or the destruction of the heart is a sighing of the mind that is denoted in
the head. Therefore it is justly said confusion ‘of the head’, when the Church is
filled with bitterness due to the falling of her own, she who daily exhibits her
pain and tribulation before the most clement judge. The bowels are the
reservoir of all food, in which it is digested; by which those are understood,
who do not neglect to conceal within and ruminate the bread, which comes down
from heaven, just as clean flesh. They receive this food through faith, digest it
with charity and meditating God’s law, whence Isaiah: Of fear, O Lord, we have
conceived, and have brought forth wind. The Church deplores these bowels being
disturbed, when she suffers various temptations and is vexed within and
without.
MY HEART IS TURNED WITHIN ME: namely because she does not put the seal of
God upon her heart, whence: Put me as a seal upon thy heart. Indeed, if she had
been sealed, the enemy would not have overthrown her. Thus, she is struck
without by the sword of the persecutors, within by the doctrine of the heretics
or the depravity of morals, which are more bitter than gall.
Moral interpretation
BEHOLD O LORD &c: the soul, troubled by various pains, mourns her bowels,
that is her mind being disturbed, whence: The spirit of a man is the lamp of the Lord,
which searches all the hidden things of the bowels, that is of the mind. This sighing of
the head is therefore good, as the mind is represented by the head, whence
Jeremiah says elsewhere: My bowels, my bowels are in part, and adds explaining: The
senses of my heart are troubled within me. For the bowels signify the mind, because as
in the bowels the offspring, so the thoughts in the mind. To be sure, the
faithful soul, wearied by temptations, deplores herself weakened within and
without; without by persecutions, within by pains. Indeed, when we are
weakened on the outside by scourging, on the inside are we wearied by
suggestions by the flesh, whence he adds: ABROAD THE SWORD DESTROYS,
AND AT HOME THERE IS DEATH ALIKE.
1:21 Sin. They have heard that I sigh, and there is none to comfort me: all
my enemies have heard of my evil, they have rejoiced that you have
done it: you have brought a day of consolation, and they shall be like
unto me.
Interlinear Glosses
Sin- ‘of teeth’, that is of preachers or of thoughts.
they- the enemies.
I sigh- with the spouse absent.
comfort me- with the Spirit gone.
my enemies- demons, heretics, wicked Catholics.
my evil- affliction
has done it- you have allowed by your just judgement.
has brought- that is you shall bring.
day- of judgement.
like unto me- captives, afflicted.
Marginal Glosses
THEY HAVE HEARD: the second topic of indignation; for it shows to whom this
act principally pertains, that is to God himself, whom the enemies have
despised in their own affairs, whence: Let all their evil be present &c.
Historical interpretation
THEY HAVE HEARD &c: there is none who doubts that the gentiles,
surrounding Jerusalem, abused her captivities. In fact, they rejoiced that she had
been deprived the help of God, whom they envied standing firm among so
many tempests. THAT THOU HAST DONE IT: she brings God’s judgement into
the reckoning, from which she does not ignore that all things are ordered.
THOU HAST BROUGHT A DAY OF CONSOLATION: these are the words of the
prophet, who announces the forthcoming consolation to comfort the captured
people as if it were something past, because he sees it so clearly. He speaks in a
rhetorical manner, to procure the favor of the judge and to instigate against
the enemies.
Allegorical interpretation
THEY HAVE HEARD &c: the Church deplores her own troubles and those of her
friends, whence the letter SIN, which means ‘of teeth’, is placed before. This is
the gnashing of teeth, of which it is read in the Canticles: Thy teeth as flocks of
sheep that are shorn &c. They are those who do not need the milk on infancy but
who chew solid bread, whence it is said to Peter: Kill and eat. As if: ‘I have
served you not only bread to eat but creeping things.’ For such persons know,
with the acuteness of doctrine, to kill vice and to lead creeping things to the
body of Christ. Different, however, is the function of the teeth: Some divide,
some diminish, others form words; thus others are mystical teeth, such as flocks
of sheep that are shorn, who, deprived of old age, provide their offspring with the
milk of doctrine and the garments of virtue. Others, whiter than milk, furnished
with the beauty of their service, serve the Word to the utmost subtlety, whence
the Apostle: Strong meat is for the perfect: for them who have their senses exercised.
THEY HAVE HEARD THAT I SIGH: the enemies hear the weeping spouse, who
feels her absent husband, who, although always present through his majesty,
suffers that his spouse is agitated by temptations, so that she is always alarmed
and weak, that she may yield to the suggestion of the seducer. They have seen
THAT I SIGH, which they always have wished, which they never have suspected.
THERE IS NONE TO COMFORT ME, as the spirit of discipline shuns falsehood,
and daily MY EVIL is multiplied. The demons are the enemies of the Church and
heretics and false Christians. THAT THOU HAST DONE IT, whence: I am the Lord,
I make peace, and create evil, that is allowing it by thy just judgement. THOU HAST
BROUGHT A DAY OF CONSOLATION: this is more fit for the Church, because
after the final captivity no consolation is left for the Jews. On Judgement Day,
the Lord will render consolation for the just and punishments for the wicked.
Moral interpretation
THEY HAVE HEARD &c: the soul deplores that THE ENEMIES HAVE HEARD the
evils she endures. THERE IS NONE TO COMFORT: it is an increase of pain to the
anxious soul, because the one she puts her hope in postpones his succor. In
addition, she suffers unutterably from the fact that the invisible enemies, who
formerly flattered her, now mock her. Indeed, her conscience, by more
seriously blaming, insults her, and the vices that used to seem sweet, become
bitter. Those, however, who before seemed to be her friends and who ought to
have shown pity, if they happened to know our crimes, now scorn her as if
enemies. Hence David: They that watched my soul have consulted together, saying: God
hath forsaken him. But the soul has teeth, that is virtues; thoughts, that know how
to separate fortunate things from unfortunate and require the comforting Spirit
and to hope for the pity of God, whence he adds: THOU HAST BROUGHT A DAY
OF CONSOLATION. Indeed, the forceful soul knows that after the straits, the
penitents will be given indulgence, and the insolent repayed with punishments.
1:22 Thau. Let all their evil be present before you: and make vintage of
them, as you have made vintage of me for all my iniquities: for my
sighs are many, and my heart is sorrowful.
Interlinear Glosses
Thau- ‘signs’
be present- that you seemed to not know.
of them- of future goods.
as- under present circumstances.
made vintage- through them.
my iniquities- that is to say rightly.
sighs are many- because the aberrations are manifold.
Marginal Glosses
Historical interpretation
LET ALL EVIL BE PRESENT &c: TAU is interpreted ‘signs’ in plural, as that is
shown with this sign, to which many significant things refer. Hence: Mark Tau
upon the foreheads of the men that sigh. In this the cross of Christ is understood, just
as its own shape testify to, and as in Greek omega is the final letter, so in
Hebrew TAU, whence the Lord says: I am Alpha and Omega: the Beginning and the
End. Likewise TAU therefore signifies the cross, with which the foreheads are
signed, as not to be slayed by the killers. TAU are therefore the signs of the
cross, or rather it is the cross itself, whence it is placed upon the foreheads of the
men that mourn, but then it was the sign of the future cross, now it is the cross
itself. Besides, TAU is the last of the Hebrew letters, which are as many as the
books of the Old Testament, for which they stand as signs. Indeed, as TAU is
the last of the alphabet, so is the cross of Christ for those books, he who is the
end of the law unto justice, and all those signs in the books are secrets of the Lord’s
incarnation and our redemption. Therefore, by rights TAU is interpreted ‘signs’,
so that through the same signs one thing may be announced, in which all signs
are revealed, also of Lamentations, in which many signs of the judgements of
God are gathered. In the end it is proper that the weeping and the suffering, in
whose foreheads the cross is signed, have their toil made up for by the Lord,
and for those who have persecuted them or have not wanted to recognize the
signs of such a work, a worthy vengeance is bestowed. Hence it is said: LET ALL
THEIR EVIL BE PRESENT BEFORE THEE, and to the letter it happened so. Read
the prophets and you will find everything complete.
Allegorical interpretation
LET ALL EVIL BE PRESENT &c: as if: ‘why, O Lord, dost thou not revenge our blood?
And revenge, O Lord, the blood of thy servants, which has been shed &c.’
MAKE A VINTAGE OF THEM &c: this will be fulfilled on Judgement Day, when
the evil will receive what they deserve. But here, the impious take away
temporal goods; in the future they will lose the eternal and just as they
oppressed the saints, with the permission of God, they will, with God crushing,
endure eternal afflictions. Which the Church fears and adds: FOR MY SIGHS ARE
MANY &c.
Moral interpretation
LET BE PRESENT &c: the soul, unfolded in the presence of God, asks: LET ALL
EVIL BE PRESENT, namely that they heap up within and without. LET it BE
PRESENT BEFORE THEE, that I may evade by your succor, I who have no
confidence in myself. MAKE A VINTAGE of all their deceit, that they may not
take away my fruit from me, AS THOU HAST MADE VINTAGE OF ME, when you
have withdrawn your gifts in anger FOR ALL MY INIQUITIES. As if: Thou art just,
O Lord: and thy judgment is right. And these are signs through which all signs’ facts
are miracles, whence: Thou hast given a warning to them that fear thee: that they may flee
from before the bow. They, however, who do not want to take heed, rush upon
this, that the Scripture threatens with, whence: Raise up indignation, and pour out
wrath, hasten the time, and remember the end. As if: ‘O that the saints would not
always be assailed, that each and every one would receive what he has done’, as
if: Work new miracles, revealed according to the signs. Therefore, at the end of
and before this lamentation, he has put the letter TAU, that is ‘signs’, and filled
with tearful verses by foretelling the future.
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