1Aleph. I am the man that see my poverty by the rod of his indignation.ALEPH. Uom son io, che conosco la mia miseria sotto la verga dell'ira di lui.I THE man that see my pouertie in the rod of his indignation.Aleph. Ego vir videns paupertatem meam / in virga indignationis ejus. 2Aleph. He hath led me, and brought me into darkness, and not into light.ALEPH. Tra le tenebre mi ha condotto, e non al chiaror della luce.He hath led me, and brought me into darknes and not into light.Aleph. Me minavit, et adduxit in tenebras, / et non in lucem. 3Aleph. Only against me he hath turned, and turned again his hand all the day.ALEPH. Non ha fatt'altro, che percuotermi, e ripercuotermi tutto giorno colla sua mano.Only against me he hath turned and hath conuerted his hand al the day.Aleph. Tantum in me vertit et convertit / manum suam tota die. 4Beth. My skin and my flesh he hath made old, he hath broken my bones.BETH. Ha fatta invecchiar la mia pelle, e la mia carne, ha stritolate le ossa mie.He hath made my skinne old and my flesh, he hath broken my bones.Beth. Vetustam fecit pellem meam et carnem meam; / contrivit ossa mea. 5Beth. He hath built round about me, and he hath compassed me with gall, and labour.BETH. Ha alzato un muro intorno a me, e mi ha circondato di amarezze, e di affanni.He hath built round about me, and he hath compased me with gaul, and labour.Beth. Ædificavit in gyro meo, et circumdedit me / felle et labore. 6Beth. He hath set me in dark places as those that are dead for ever.BETH. Mi collocò in luoghi tenebrosi, come que', che son morti per sempre.In darke places he hath placed me as the euerlasting dead.Beth. In tenebrosis collocavit me, / quasi mortuos sempiternos. 7Ghimel. He hath built against me round about, that I may not get out: he hath made my fetters heavy.GHIMEL. Mi serrò con ripari all'intorno, perch'io non ne esca: aggravò i miei ceppi.He hath built round about against me, that I goe not forth: he hath aggrauated my fetters.Ghimel. Circumædificavit adversum me, ut non egrediar; / aggravavit compedem meum. 8Ghimel. Yea, and when I cry, and entreat, he hath shut out my prayer.GHIMEL. Ed oltre a ciò, quand'io alzi le grida, e lo preghi, ha chiuso il varco alla mia orazione.Yea and when I shal crie, and aske, he hath excluded my prayer.Ghimel. Sed et cum clamavero, et rogavero, / exclusit orationem meam. 9Ghimel. He hath shut up my ways with square stones, he hath turned my paths upside down.GHIMEL. Mi ha chiuse le strade con pietre quadrate: ha ruinati i miei sentieri.He hath shut vp my wayes with square stones, he hath subuerted my pathes.Ghimel. Conclusit vias meas lapidibus quadris; / semitas meas subvertit.
10Daleth. He is become to me as a bear lying in wait: as a lion in secret places.DALETH. Egli è divenuto per me qual orso, che sta in aguato: come lione in luogo rimoto.He is become vnto me a beare lying in waite: a lyon in secret places.Daleth. Ursus insidians factus est mihi, / leo in absconditis. 11Daleth. He hath turned aside my paths, and hath broken me in pieces, he hath made me desolate.DALETH. Egli ha ruinati i miei sentieri, e mi ha straziato, mi ha abbandonato alla desolazione.He hath subuerted my pathes, and hath broken me, he hath made me desolate.Daleth. Semitas meas subvertit, et confregit me; / posuit me desolatam. 12Daleth. He hath bent his bow, and set me as a mark for his arrows.DALETH. Egli tese il suo arco, e mi fe' come segno agli strali.He hath bent his bow, and set me as a marke for the arrow.Daleth. Tetendit arcum suum, et posuit me / quasi signum ad sagittam. 13He. He hath shot into my reins the daughters of his quiver.HE. Ne' miei reni ha confitte le frecce del suo turcasso.He hath shot in my reines the daughters of his quiuer.He. Misit in renibus meis / filias pharetræ suæ. 14He. I am made a derision to all my people, their song all the day long.HE. Son divenuto il ludibrio di tutto il mio popolo; la lor canzone per tutto il giorno.I am made a derision to al my people, their songue al the day.He. Factus sum in derisum omni populo meo, / canticum eorum tota die. 15He. He hath filled me with bitterness, he hath inebriated me with wormwood.HE. Mi ha ripieno di amarezza, mi ha inebriato di assenzio.He hath replenished me with bitternes, he hath inebriated me with wormwood.He. Replevit me amaritudinibus; / inebriavit me absinthio. 16Vau. And he hath broken my teeth one by one, he hath fed me with ashes.VAU. Ed ha spezzati a uno a uno tutti i miei denti, mi ha cibato di cenere.And he hath broken my teeth by number, he hath fed me with ashes.Vau. Et fregit ad numerum dentes meos; / cibavit me cinere. 17Vau. And my soul is removed far off from peace, I have forgotten good things.VAU. E bandita Dall'anima mia la pace; non so più che sia bene.And my soule is repelled from peace, I haue forgotten good thinges.Vau. Et repulsa est a pace anima mea; / oblitus sum bonorum. 18Vau. And I said: My end and my hope is perished from the Lord.VAU. Ed io dissi: Ogni termine per me è sparito, e l'espettazione mia nel Signore.And I sayd: Mine end is perished, and mine hope from our Lord.Vau. Et dixi: Periit finis meus, / et spes mea a Domino.
19Zain. Remember my poverty, and transgression, the wormwood and the gall.ZAIN. Ricorditi della miseria, miseria mia eccedente, e dell'assenzio, e del fiele.Remember my pouertie, and transgression, the wormwood, and the gual.Zain. Recordare paupertatis, et transgressionis meæ, / absinthii et fellis. 20Zain. I will be mindful and remember, and my soul shall languish within me.ZAIN. Queste cose ho di continuo alla memoria, e si strugge l'anima mia dentro di me.Remembring I wil be mindful, and my soule shal languish in me.Zain. Memoria memor ero, et tabescet / in me anima mea. 21Zain. These things I shall think over in my heart, therefore will I hope.ZAIN. Queste cose riandando in cuor mio, per questo io spererò.Recording this thing in my hart, therfore wil I hope.Zain. Hæc recolens in corde meo, / ideo sperabo. 22Heth. The mercies of the Lord that we are not consumed: because his commiserations have not failed.HETH. Misericordia del Signore ell'è, che noi non siamo consunti: perchè non son mai venute meno le sue misericordie.The mercies of our Lord that we are not consumed: because his commiserations haue not fayled.Heth. Misericordiæ Domini, quia non sumus consumpti; / quia non defecerunt miserationes ejus. 23Heth. They are new every morning, great is thy faithfulness.HETH. Delle nuove ne sono ogni mattina: grandemente fedele se' tu.New in the morning, great is thy fidelite.Heth. Novi diluculo, / multa est fides tua. 24Heth. The Lord is my portion, said my soul: therefore will I wait for him.HETH. Mia porzione è il Signore, disse l'anima mia: per questo io lo aspetterò.Our Lord is my portion, sayd my soule: therfore wil I expect him.Heth. Pars mea Dominus, dixit anima mea; / propterea exspectabo eum. 25Teth. The Lord is good to them that hope in him, to the soul that seeketh him.TETH. Buono è il Signore a que', che sperano in lui, all'anima, che lo cerca.Our Lord is good to them that hope in him, to the soule that seeketh him.Teth. Bonus est Dominus sperantibus in eum, / animæ quærenti illum. 26Teth. It is good to wait with silence for the salvation of God.TETH. Buona cosa è l'aspettare in silenzio la salute di Dio.It is good to waite with silence for the saluation of God.Teth. Bonum est præstolari cum silentio / salutare Dei. 27Teth. It is good for a man, when he hath borne the yoke from his youth.TETH. Buona cosa è per l'uomo l'aver portato il giogo fin dalla sua adolescenza.It is good for a man, when he beareth the yoke from his youth.Teth. Bonum est viro cum portaverit jugum / ab adolescentia sua.
28Jod. He shall sit solitary, and hold his peace: because he hath taken it up upon himself.JOD. Ei sederà solitario, e si tacerà, perch'egli il giogo ha preso sopra di se.He shal sit solitarie, and hold his peace: because he hath lifted himselfe aboue himself.Jod. Sedebit solitarius, et tacebit, / quia levavit super se. 29Jod. He shall put his mouth in the dust, if so be there may be hope.JOD. Porrà la bocca sua nella polvere (cercando) se a sorte siavi speranza.He shal put his mouth in the dust, if perhaps there be hope.Jod. Ponet in pulvere os suum, / si forte sit spes. 30Jod. He shall give his cheek to him that striketh him, he shall be filled with reproaches.JOD. Porgerà la guancia a chi lo percuote: sarà satollato d'ignominie.He shal geue the cheeke to him that striketh him, he shal be filled with reproches.Jod. Dabit percutienti se maxillam: / saturabitur opprobriis. 31Caph. For the Lord will not cast off for ever.CAPH. Perocché non per sempre rigetterà da se il Signore.Because our Lord wil not reiect for euer.Caph. Quia non repellet / in sempiternum Dominus. 32Caph. For if he hath cast off, he will also have mercy, according to the multitude of his mercies.CAPH. Perocché se egli ci ha rigettati, avrà anche pietà secondo le molte sue misericordie.Because if he hath reiected, he wil also haue mercie, according to the multitude of his merciés.Caph. Quia si abjecit, et miserebitur, / secundum multitudinem misericordiarum suarum. 33Caph. For he hath not willingly afflicted, nor cast off the children of men.CAPH. Perocché non di sua elezione egli umilia, e rigetta i figliuoli degli uomini,For he hath not humbled from his hart, and cast of the children of men.Caph. Non enim humiliavit ex corde suo / et abjecit filios hominum. 34Lamed. To crush under his feet all the prisoners of the land,LAMED. Ma per calpestare sotto i suoi piedi tutti gli schiavi della terra,To stamp vnder his fete al the prisoners of the earth. To auert the iudgement of a man before the face of the Highest.Lamed. Ut conteret sub pedibus suis / omnes vinctos terræ. 35Lamed. To turn aside the judgment of a man before the face of the most High,LAMED. Pesare con non giusta bilancia la causa d'un uomo nel suo cospetto.Lamed. Ut declinaret judicium viri / in conspectu vultus Altissimi. 36Lamed. To destroy a man wrongfully in his judgment, the Lord hath not approved.LAMED. Ledere ingiustamente un uomo nel suo giudizio: ciò non sa fare il Signore.To peruert a man in his iudgement, our Lord hath not knowne.Lamed. Ut perverteret hominem in judicio suo; / Dominus ignoravit.
37Mem. Who is he that hath commanded a thing to be done, when the Lord commandeth it not?MEM. Chi è colui, che ha detto, che si facesse una cosa, senza che il Signore la comandasse?Who is this, that hath commanded it to be done, our Lord not commanding it?Mem. Quis est iste qui dixit ut fieret, / Domino non jubente ? 38Mem. Shall not both evil and good proceed out of the mouth of the Highest?MEM. Non verran eglino dalla bocca del Signore i beni, ed i mali?Out of the mouth of the Highest, there shal not procede neither euil thinges, nor good.Mem. Ex ore Altissimi non egredientur / nec mala nec bona ? 39Mem. Why hath a living man murmured, man suffering for his sins?MEM. Perchè mai uomo vivente querelavasi dell'effetto de' suoi peccati?What hath the liuing man murmured, man for his sinnes?Mem. Quid murmuravit homo vivens, / vir pro peccatis suis ? 40Nun. Let us search our ways, and seek, and return to the Lord.NUN. Disaminiamo, e facciam ricerca de' nostri andamenti, e torniamo al Signore.Let vs search our wayes, & seeke, and returne to our Lord.Nun. Scrutemur vias nostras, et quæramus, / et revertamur ad Dominum. 41Nun. Let us lift up our hearts with our hands to the Lord in the heavens.NUN. Alziamo al cielo insiem colle mani i cuori nostri al Signore.Let vs lift vp our hartes with our handes to our Lord into the heauens.Nun. Levemus corda nostra cum manibus / ad Dominum in cælos. 42Nun. We have done wickedly, and provoked thee to wrath: therefore thou art inexorable.NUN. Noi iniquamente ci diportammo, e ti provocammo ad ira: per questo tu se' inesorabile.We haue done wickedly, and prouoked to wrath: therfore thou art inexorable.Nun. Nos inique egimus, et ad iracundiam provocavimus; / idcirco tu inexorabilis es. 43Samech. Thou hast covered in thy wrath, and hast struck us: thou hast killed and hast not spared.SAMECH. Tu ti cuopristi col tuo furore, e ci percuotesti: tu uccidesti, e non perdonasti.Thou hast couered in furie, and hast strooken vs: thou hast killed, and not spared.Samech. Operuisti in furore, et percussisti nos; / occidisti, nec pepercisti. 44Samech. Thou hast set a cloud before thee, that our prayer may not pass through.SAMECH. Ti ponesti davanti una nuvola, perchè non arrivasse a te l'orazione.Thou hast sette a cloude before thee, that prayer may not passe.Samech. Opposuisti nubem tibi, / ne transeat oratio. 45Samech. Thou hast made me as an outcast, and refuse in the midst of the people.SAMECH. Tu mi hai diradicato, e gettato per terra sulla faccia di tutti i popoli.Thou hast made me to be rooted out, and abiect in the middes of the peoples.Samech. Eradicationem et abjectionem posuisti me / in medio populorum.
46Phe. All our enemies have opened their mouths against us.PHE. Tutti i nemici hanno aperta la loro bocca contro di noi.Al the enemies haue opened their mouth vpon vs.Phe. Aperuerunt super nos os suum / omnes inimici. 47Phe. Prophecy is become to us a fear, and a snare, and destruction.PHE. La profezia fu per noi terrore, e laccio, e rovina.Prophecie is made vnto vs, feare, and snare, and destruction.Phe. Formido et laqueus facta est nobis / vaticinatio, et contritio. 48Phe. My eye hath run down with streams of water, for the destruction of the daughter of my people.PHE. Rivi di acque spargono gli occhi miei sopra l'afflizione della figliuola del popol mio.Myne eye hath shed streames of waters, in the destruction of the daughter of my people.Phe. Divisiones aquarum deduxit oculus meus, / in contritione filiæ populi mei. 49Ain. My eye is afflicted, and hath not been quiet, because there was no rest:AIN. Il mio occhio è afflitto, né si dà posa, perchè requie alcuna non è,Myne eye is afflicted, neither hath it bene quiet, because there was no rest:Ain. Oculus meus afflictus est, nec tacuit, / eo quod non esset requies. 50Ain. Till the Lord regarded and looked down from the heavens.AIN. Fino a tanto che il Signore volga l'occhio dal cielo, e rimiri.Til our Lord regarded and looked from the heauens.Ain. Donec respiceret et videret / Dominus de cælis. 51Ain. My eye hath wasted my soul because of all the daughters of my city.AIN. L'occhio mio è stato nemico della mia vita, in piangendo le figlie tutte della mia patria.Mine eye hath spoyled my soule for al the daughters of my citie.Ain. Oculus meus deprædatus est animam meam / in cunctis filiabus urbis meæ. 52Sade. My enemies have chased me and caught me like a bird, without cause.SADE. Come uccello alla caccia mi presero i miei nemici senza mia colpa.Myne enemies in hunting haue caught me as a birde, without cause.Sade. Venatione ceperunt me quasi avem / inimici mei gratis. 53Sade. My life is fallen into the pit, and they have laid a stone over me.SADE. E caduta l'anima mia nella fossa: hanno posta una pietra sopra di me.My life is fallen into the lake, and they haue layd a stone vpon me.Sade. Lapsa est in lacum vita mea, / et posuerunt lapidem super me. 54Sade. Waters have flowed over my head: I said: I am cut off.SADE. Un diluvio di acque si è scaricato sulla mia testa: io dissi: Son perdutoThe waters haue flowed ouer my head: I sayd: I am vndone.Sade. Inundaverunt aquæ super caput meum; / dixi: Perii. 55Coph. I have called upon thy name, O Lord, from the lowest pit.COPH. Invocai il nome tuo o Signore, dalla fossa profonda.I haue inuocated thy name ô Lord from the lowest lake.Coph. Invocavi nomen tuum, Domine, / de lacu novissimo.
56Coph. Thou hast heard my voice: turn not away thy ear from my sighs, and cries.COPH. Tu ascoltasti la voce mia; or non chiuder le orecchie tue a' mie singulti, e a' miei clamori.Thou hast heard my voice: turne not away thine eare from my sobbings, and cries.Coph. Vocem meam audisti; ne avertas aurem tuam / a singultu meo et clamoribus. 57Coph. Thou drewest near in the day, when I called upon thee, thou saidst: Fear not.COPH. Tu ti appressasti nel giorno, ch'io ti invocai: dicesti: Non temere.Thou didst approch in the day, when I inuocated thee: thou hast sayd: Feare not.Coph. Appropinquasti in die quando invocavi te; / dixisti: Ne timeas. 58Res. Thou hast judged, O Lord, the cause of my soul, thou the Redeemer of my life.RES. Tu pronunziasti in favore dell'anima mia, o redentore della mia vita.Thou hast iudged ô Lord the cause of my soule, redemer of my life.Res. Judicasti, Domine, causam animæ meæ, / redemptor vitæ meæ. 59Res. Thou hast seen, O Lord, their iniquity against me: judge thou my judgment.RES. Tu hai veduto, o Signore, l'iniquità loro inverso di me: fammi giustizia.Thou hast seene ô Lord their iniquitie against me: iudge my iudgement.Res. Vidisti, Domine, iniquitatem illorum adversum me: / judica judicium meum. 60Res. Thou hast seen all their fury, and all their thoughts against me.RES. Tu vedesti i lor furori, e tutti i loro disegni contro di me.Thou hast seene al their furie, al their cogitations against me.Res. Vidisti omnem furorem, / universas cogitationes eorum adversum me. 61Sin. Thou hast heard their reproach, O Lord, all their imaginations against me.SIN. Tu udisti, o Signore, le lor villanie, e i lor pensieri contro di me;Thou hast heard their reproch ô Lord, al their cogitations against me.Sin. Audisti opprobrium eorum, Domine, / omnes cogitationes eorum adversum me. 62Sin. The lips of them that rise up against me: and their devices against me all the day.SIN. E le parole di color, che mi fanno guerra, e quel, ch'ei meditan tutto giorno contro di me.The lippes of them that rise vp against me; and their cogitations against me al the day.Sin. Labia insurgentium mihi, et meditationes eorum / adversum me tota die. 63Sin. Behold their sitting down, and their rising up, I am their song.SIN. Osserva come andando essi, e venendo, io sono la loro canzone.See their sitting downe, and their rysing vp, I am their psalme.Sin. Sessionem eorum et resurrectionem eorum vide; / ego sum psalmus eorum. 64Thau. Thou shalt render them a recompense, O Lord, according to the works of their hands.THAU. Tu renderai loro, o Signore, secondo le opere delle lor mani.Thou shalt render them a recompence ô Lord, according to the workes of their handes.Thau. Redes eis vicem, Domine, / juxta opera manuum suarum.
65Thau. Thou shalt give them a buckler of heart, thy labour.THAU. Tu porrai sopra il cuor loro per iscudo gli affanni, che lor manderai.Thou shalt geue them a shild of hart thy labour.Thau. Dabis eis scutum cordis, / laborem tuum. 66Thau. Thou shalt persecute them in anger, and shalt destroy them from under the heavens, O Lord.THAU. Li perseguiterai col furor tuo, e li spergerai di sotto al cieli, o Signore.Thou shalt persecute in furie, and shalt destroy them from vnder the heauens ô Lord.Thau. Persequeris in furore, et conteres eos / sub cælis, Domine.
3:1
Calmet
Man. Jeremias had a share in the common misery, (Worthington) and bewails his own condition, as a figure of Christ, Psalm 87:16., and Isaias 53:3. (Calmet)
Haydock
His disciples must expect to suffer. (Haydock)
3:2
Haydock
Led, or driven me with the rod. (Haydock)
God employs two, Zacharias 11:7. That of rigour was reserved for this prophet; (chap. 38.) none of them suffered more.
3:4
Old and wrinkled, the effect of misery.
3:5
Calmet
Gall. Septuagint, "head." Chaldean, "he hath seized the chief," Job 16:13. He speaks in the name of the besieged, who had been threatened with this punishment, ver. 19., and Lamentations 8:14. (Calmet)
Haydock
And labour. Nabuzardan ransacked the city worse than his master, (Worthington) if the latter was at all present. (Haydock)
3:6
Ever indeed, Ecclesiastes 12:5., and Psalm 48:12. Jeremias (Jeremias 38:6.) was in imminent danger.
3:8
Prayer. God would not allow him to pray for the people, Lamentations 7:16.
3:9
Stones. There is no passage, Job 19:8.
3:10
Places. This may refer to the prophet or to the people.
3:12
Arrows. Such places were common where shooting was practised, 1 Kings 20:36., and Job 16:11.
3:14
Song. True prophets were derided on account of impostors, and because their declarations were unpleasant, etc., Lamentations 17:15., and Ezechiel 12:22.
3:15
Wormwood, or a bitter poisonous herb, Lamentations 9:26., and Deuteronomy 29:18.
3:16
Calmet
One. Hebrew, "against a stone." My bread is full of them, Psalm 101:10. (Calmet)
Worthington
He describes his afflictions, as if his teeth had been broken. (Worthington)
3:18
Calmet
End. Hebrew, "strength." Septuagint, "victory." (Calmet)
3:21
Haydock
Hope. The remembrance fills him with grief and hope, Lamentations 20:12. (Haydock)
3:23
Calmet
New. Novi should be novae, to agree with miserationes. (Calmet)
Haydock
Chaldean, "new miracles" occur daily. (Haydock)
Worthington
God's mercies are ever fresh. (Worthington)
3:27
Haydock
Yoke. Afflictions endured for justice sake ensure a blessing. (Haydock)
All may derive great benefit from suffering.
3:28
Himself, with perfect resignation.
3:29
Hope. He does not doubt, but confides with great humility.
3:30
Worthington
Him. We cannot verify this of the prophet as we can of Christ, (Matthew 26:62.; Calmet) to whom this particularly refers. (Worthington)
3:33
Calmet
Men. He punishes with regret, Ezechiel 18:23. Our crimes force him to chastise, ver. 36. (Calmet)
Worthington
Yet he seeks our advantage. (Worthington)
3:37
Calmet
Commanded. Hebrew, "said: It cometh to pass," as if by chance. There have always been Epicureans, Ezechiel 8:12., and Psalm 93:7. (Calmet)
Worthington
Those who deny Providence speak, ver. 30. (Worthington)
3:39
Sins? If all happened by inevitable necessity, or according to the laws of Providence, why should any one complain?
3:41
Tertullian
Up. This posture "is the testimony of a soul naturally Christian." (Tertullian, Apol.)
Calmet
Our heart must accompany our hands, 1 Timothy 2:8. (Calmet)
3:42
Haydock
Inexorable. Hebrew and Septuagint, "Thou hast not shewn pity." (Haydock)
3:43
Covered thyself, as if not to see our distress.
3:44
Cloud. Isaias 59:2., and Ecclesiasticus 35:21. These expressions are admirable.
3:47
Calmet
Prophecy. Many would read, vastatio. Hebrew, "ruin." Septuagint, "taking away." (Calmet)
Haydock
Protestants, "Fear and a snare is come upon us, desolation and destruction." The prophets were continually in danger. (Haydock)
Worthington
The preaching of false prophets has brought these evils upon the people. (Worthington)
3:51
Haydock
Wasted. Literally, "robbed." (Haydock)
I have felt more for my people than they have themselves. Moral writers often produce this text, to shew the dangers of an unguarded glance (Calmet) at women.
3:53
Haydock
Over me, as if I were buried. (Haydock)
Calmet
Jeremias was in prison (chap. 38:6.) when he prayed, ver. 54., and Lamentations 20:7. (Calmet)
3:59
Worthington
Judge what they have judged unjustly. (Worthington)
3:62
Lips; or language (Genesis 11:1.) thou knowest, ver. 60.
3:63
Up, all their conduct.
Song. Ver. 14.
3:65
Calmet
Buckler, to cover all the body. They shall be surrounded with misery, (Psalm 108:29.) while God will protect his servants, Psalm 5:13. (Calmet)
Worthington
Let sorrow pierce their heart, as thy enemies are treated. (Worthington)
3:1
Ieremie him self felt his part of this affliction.
Aleph.
3:2
Aleph.
3:3
Aleph.
3:4
Beth.
3:5
Beth.
Ierusalem was ransaked by Nabuchodonosor.
and worse by Nabuzardan.
3:6
Beth.
3:7
Ghimel.
3:8
Ghimel.
3:9
Ghimel.
3:10
Dalei••
3:11
Daleth.
3:12
Daleth.
3:13
He.
3:14
He.
3:15
He.
3:16
He describeth his greuous paines, as if his teeth were broken one by one.
Va•.
3:17
Va•.
3:18
The end of my life is come.
Va•.
3:19
Zain.
3:20
Zain:
3:21
Zain.
3:22
Heth.
3:23
Gods mercies are euerie day renewed.
Heth.
3:24
Heth.
3:25
Teth.
3:26
VVhich God wil geue.
Teth.
3:27
Teth.
3:28
Iod.
3:29
Iod.
3:30
Especially vnderstood of Christ. Mat. 26.
Iod.
3:31
Caph.
3:32
Caph.
3:33
God punisheth his seruantes not to hurt them but for their good.
Caph.
3:34
Lamed.
Lamed.
3:36
Lamed.
3:37
Mem.
3:38
Mem.
The speach of such as denie Gods prouidence.
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Mem.
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Nun.
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Nun.
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Nun.
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Samech.
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Samech.
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Samech.
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Phe.
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Preaching of false prophets hath brought these euils vpon vs.
Phe.
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Phe.
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Ain.
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Ain.
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Ain.
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Sade.
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Sade.
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Sade.
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Coph.
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Coph.
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Coph.
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Res.
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Iudge thou that which they haue iudged vniustly.
Res.
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Res.
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Sin.
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Sin.
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Sin.
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That.
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Geue them the paine of hartie sorow:
VVherwith thou afflictest the wicked.
That.
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That.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.90
90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, because I was filled with bitterness
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St Jerome † AD 420 The Letters of St. Jerome 22.36
… I must now return to the subject of covetousness, which I left to speak of the monks. With them before your eyes you will despise, not only gold and silver in general, but earth itself and heaven. United to Christ, you will sing, “The Lord is my portion.”
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Origen † AD 254 Origen De Principiis 2.5.4
… What are the expressions which occur in the Psalms? “How good is God to Israel, to the upright in heart!” and, “Let Israel now say that He is good, that His mercy endureth for ever;” the language in the Lamentations of Jeremiah, “The Lord is good to them that wait for Him, to the soul that seeketh Him.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… Their Lord is near. He will certainly appear and scatter the wolves and glorify the shepherds. “The Lord is good unto them that wait for Him, to the soul that seeketh Him.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 8
… A heavenly contest was exhibited, and the servant of God was crowned in the struggle of the promised fight. This is the contest which the prophet Isaiah of old predicted, saying, “It shall be no light contest for you with men, since God appoints the struggle.”
St Jerome † AD 420 Against the Pelagians 2
Lam. iii. 26–42 . It is good that a man should quietly wait for the salvation of the Lord.
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Origen † AD 254 Origen Against Celsus 7.25
… For thus, in the Lamentations of Jeremiah, it is said, “It is good for a man that he bear the yoke in his youth: he sitteth alone, and keepeth silence, because he hath borne it upon him. He giveth his cheek to him that smiteth him; he is filled full with reproach.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.3
… Now Jeremiah says, “It is good for a man that he bear the yoke in his youth;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.4
… It is just and right and becoming, that even if a man should be distressed, he should continue alone. And thus it becomes him to dwell, as it is written in the Prophet Jeremiah:— Blessed is the man who shall take up Thy yoke in his youth, and sit alone and be silent, because he has taken upon him Thy yoke .
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… hope maketh not ashamed,’ they would have exercised themselves, after the example of Paul, who said, ‘I keep under my body and bring it into subjection, lest when I have preached to others, I myself should be a castaway .’ They would easily have borne the afflictions which were brought upon them to prove them from time to time, if the prophetic admonition
St John Chrysostom † AD 407 Homilies on Philippians 15
Moral. For affliction is an unbroken bond, the increase of love, the occasion of compunction and piety. Hear the words of David, “It is good for me that I have been afflicted, that I might learn Thy statutes.” ( Ps. cxix. 71 .) And again another prophet, who saith, “It is good for a man that he bear the yoke in his youth.” (
St Jerome † AD 420 The Letters of St. Jerome 22.36
… The prophet Jeremiah describes one such in the words: “It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him. He giveth his cheek to him that smiteth him, he is filled full with reproach. For the Lord will not cast off forever.”
St Jerome † AD 420 The Letters of St. Jerome 50.4
4. Let him spare himself, let him spare me, let him spare the Christian name. Let him realize his position as a monk, not by talking and arguing, but by holding his peace and sitting still. Let him read the words of Jeremiah: “It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him.”
John Cassian † AD 435 The Conferences of John Cassian 19.8
… and such a man the prophet Jeremiah describes when he says: “Blessed is the man who hath borne the yoke from his youth. He shall sit solitary and hold his peace, because he hath taken it upon himself;” the Psalmist also: “I am become like a pelican in the desert. I watched and became as a sparrow alone upon the housetop.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.90
90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary,
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.28
… "I had not known lust, unless the law had said, Thou shalt not covet." Regarding patience in not offering resistance, a man is praised who "giveth his cheek to him that smiteth him, and who is filled full with reproach."
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St Ambrose of Milan † AD 397 Concerning Repentance 1.5
23. Jeremiah, too, may certainly teach when he says: “For the Lord will not cast off for ever; for after He has humbled, He will have compassion according to the multitude of His mercies, Who hath not humbled from His whole heart nor cast off the children of men.”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “The Lord will not reject for ever; and when He has made low, He will have pity according to the multitude of His mercy. Because He will not bring low from His whole heart, neither will He reject the children of men.”
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Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… but we should rather say that He received in Himself and in our stead the cause of circumcision, relieving us by what He Himself endured, and not permitting us to have to suffer any pain to no purpose.
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Origen † AD 254 Origen Against Celsus 8.54
When Celsus adds, “We must therefore believe that men are entrusted to certain beings who are the keepers of this prison-house,” our answer is, that the souls of those who are called by Jeremiah “prisoners of the earth,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… and this is perhaps what is meant by “He made darkness His secret place,” namely our dulness, through which few can see even a little. But as to this point, let those discuss it whose business it is; and let them ascend as far as possible in the examination. To us who are (as Jeremiah saith), “prisoners of the earth,”
St Ambrose of Milan † AD 397 Concerning Repentance 1.5
… for after He has humbled, He will have compassion according to the multitude of His mercies, Who hath not humbled from His whole heart nor cast off the children of men.” This passage we certainly find in the Lamentations of Jeremiah, and from it, and from what follows, we note that the Lord humbles all the prisoners of the earth under His feet,
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Origen † AD 254 Origen Against Celsus 4.66
… “It is sufficient to say to the multitude regarding the origin of evils, that they do not proceed from God, but cleave to matter, and dwell among mortal things.” It is true, certainly, that evils do not proceed from God; for according to Jeremiah, one of our prophets, it is certain that “out of the mouth of the Most High proceedeth not evil and good.”
Origen † AD 254 Origen's Commentary on Matthew 13.6
… and such have truly “set their mouth against the heaven,” when they say that some of the stars have a malevolent, and others a benevolent influence; since no star was formed by the God of the universe to work evil, according to Jeremiah as it is written in the Lamentations, “Out of the mouth of the Lord shall come things noble and that which is good.”
Pseudo-Clement The Clementine Homilies 18.4
… the Father but the Son, even as no one knoweth the Son but the Father, and those to whom the Son may wish to reveal Him?’ But he would not have made this statement, had he not proclaimed a Father who was still unrevealed, whom the law speaks of as the highest, and who has not given any utterance either good or bad (as Jeremiah testifies in the Lamentations
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Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Let us search out our ways, and be turned to the Lord. Let us purge our hearts with our hands, and let us look unto the Lord who dwelleth in the heavens. We have sinned, and we have provoked Thee, and Thou hast not been propitiated.”
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St Augustine of Hippo † AD 430 The Confessions 10.37
60. By these temptations, O Lord, are we daily tried; yea, unceasingly are we tried. Our daily “furnace” is the human tongue. And in this respect also dost Thou command us to be continent. Give what Thou commandest, and command what Thou wilt. Regarding this matter, Thou knowest the groans of my heart, and the rivers
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.29
… They are to be admonished to consider singly all their past offences, and, in bewailing the defilements of their former wandering one by one, to cleanse at the same time even their whole selves with tears. Whence it is well said through Jeremiah, when the several transgressions of Judæa were being considered, Mine eye hath shed divisions of waters (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.35
… And they say, Look into the solid rock which ye have hewn . Look in and behold. Thou hast in the Gospels In a sepulchre hewn in stone, which was hewn out of a rock . And what happens next? What kind of door has the sepulchre? Again another Prophet says, They cut off My life in a dungeon
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 27
… Hear what the word of prophecy foretold by Jeremiah concerning this also, “They have cut off my life in the pit, and have laid a stone upon Me.”
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1. I am a man, — that is to say, I Jeremiah see, that is, experience and endure, no small part of this common calamity by which I am involved with my fellow citizens. For Isaiah, Zephaniah and other prophets predicted this calamity, but they did not see it, having already died before it occurred: Ezekiel lived, but was far away, dwelling in Babylon; Jeremiah alone was present and beheld the calamity of Jerusalem, and a great part of it was his, not on account of his own sins, but on account of the slaughter of his citizens and fatherland, which continually struck his eyes. The Syrian translator rendered vir as giant, by which name the Syrians are accustomed to call God, on account of His immense strength. Hence in the abstract they call Him מנתיח gaborutho, that is to say, Giganthood itself, that is, immense strength itself, and most immense mightiness. See the sayings of Isaiah, chapter LVII, 15. Poverty. — The Hebrew עני oni you may translate more fully with the Chaldean and others as affliction; and among the Latins also affliction and misery are called poverty by synecdoche. Mystically St. Bernard, sermon 2 On the Supper of the Lord: "The second course," he says, "at the table of Christ is spiritual poverty, which three things constitute: the laying aside of things and contempt of them; vileness and abjection of oneself; the renunciation of one's own will in all things. Voluntary poverty, therefore, which is held without possession or desire of it, is the more expedient, the more secure it is. It is the guardian and teacher of virtues: just as on the contrary immoderate abundance of things is the root of vices. It is expedient to be naked, when wrestling with the devil, who is naked. A naked athlete fights more strongly; a swimmer strips himself to cross the river; a traveler, having cast off his baggage, runs well. Therefore a noble title is voluntary poverty, which Christ taught by word: Blessed, He says, are the poor in spirit, etc. He consecrated it by example; for He did not have His own house in which to lay His head, and in which He might eat the Passover with His disciples; nor did He have anything of His own from which to pay tribute. He commended it also with prophetic mouth, saying: I am a man seeing my poverty. He adds examples: The first Apostles after Christ handed down the example of this poverty, when in the primitive Church the multitude of believers had one heart and one soul, and all things in common. This was enjoined upon the Religious, followers of the Apostles; which seeks as a companion the poverty of spirit, so that one may think and judge humble and abject things of oneself," etc. In the rod of His indignation, — in the chastisement by which, offended and angered at my sins and those of my fellow citizens, He chastises me Jeremiah together with my Jews. He alludes to the rod of vigilance, Jeremiah I, 11. His, — of the enemy. Thus Olympiodorus. Better others, His, namely of God; for this indignation He inculcates throughout these Lamentations, and Jeremiah, afflicted by Him, continually turned it over in mind, deed and speech. Thus the Bride, Canticles I, 1: "Let Him kiss me," she says, "with the kiss of His mouth." Who? certainly the Bridegroom, whom alone I turn over in mind, and I suppose others likewise turn over. Note: Pastors of their own sheep, and Saints of the commonwealth, are accustomed from humility to attribute the common calamity to their own sins. Thus did Jeremiah here; thus did Daniel, chapter IX, and the Maccabees, book II, chapter VII. Thus St. Lupus, Bishop of Troyes, meeting Attila as he advanced, and asking who he was, and hearing: I am Attila, king of the Huns, the scourge of God, said: "And who is there among mortals who resists the scourge of God? I am a wolf scattering the flock of the Lord; come therefore, be the scourge of my flock, and use it, as God permits." He therefore ordered the gates to be opened, and holding the bridle of Attila, he led him with his forces through the middle of the city on foot. Attila, as if astonished, departed by another gate, and left the city untouched. Thus Nicholas Olaus in Attila, chapter IX. Allegorically Christ is the man, in Hebrew גבר gaber, that is, the strong one, of whom Jeremiah said, chapter XXXI, 22: "A woman shall compass a man." For this man, when Moses, Gideon, Jeremiah and all other prophets excused themselves from saving Israel, He alone manfully took upon Himself our affliction, and made it His own. Tropologically this man is Adam, "who, driven from paradise, lost the true delights of interior joy," says St. Gregory, book XXXIV of the Morals, chapter II.
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2. He has led me. — In Hebrew it is, He led and conducted me. Into darkness, — into a dark prison, into which Jeremiah was cast by Pashhur and other Jews, in which he spent his life for three years, Jeremiah XXXIII and XXXVIII. Again, darkness signifies adverse things, light prosperous things. Psalm LIV, 6: "Fear and trembling came upon me, and darkness covered me;"; Job XVII, 12: "After darkness I hope for light," that is to say, After clouds Phoebus, after mourning I hope for joy. And not into light, — that is to say, into mere and Cimmerian darkness, lacking all light. For this negation added to affirmation signifies amplification, as in chapter II, verse 17: "He has destroyed and not spared," that is, plainly, without any mercy He has destroyed. Ezekiel XVIII, 21: "He shall live and shall not die," that is, he shall altogether live; Isaiah XXXVIII, 1: "Thou shalt die and not live," that is, thou shalt surely die; John I, 20: "He confessed and denied not," that is, plainly and openly, without any denial or evasion, he confessed that he was not Christ.
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3. He has turned only against me, and turned his hand all the day long, — that is to say, God throughout all the days has done nothing to me but continually strike me with blows and slaps. It is a metaphor from those who strike, who continually inflict slaps upon someone with their hand, now one cheek, now the other in turn by striking alternately, and thus doubling the blows, and turning and returning the face like a smith, who turns iron, strikes and re-strikes it, until he shapes it into that form which he desires. So the Bride, Cant. I, 1: "Let him kiss me, she says, with the kiss of his mouth." Who? certainly the Bridegroom, whom I alone turn over in my mind, and I think others likewise turn over.
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4. He has made my skin old — continual hardship, hunger and beatings, have worn away in me the beauty of youth, and have brought wrinkles of old age upon my skin: whence also the bones, by which the body is supported, that is my strength has been slain and as it were broken. Thus Origen, St. Thomas, Dionysius. So the Psalmist says, Psal. CXVIII, 83: "I have become like a bottle in the frost;" for a bottle, exposed to frost, is accustomed to contract and wrinkle and as it were to grow old.
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5. He has built a rampart around me, — namely a wall and earthworks, by which the Chaldeans fortified Jerusalem. Thus the Chaldean Paraphrase, Origen, Theodoret. Secondly and better, Origen and Rupert supply the word prison, that is to say, God has fitted a prison for me, and has shut me up in it. This is evident from the following verse where he says: "In dark places he has set me." Thirdly, not badly do Maldonatus and Sanchez explain it metaphorically: "He has built a rampart around me," that is he has surrounded me with labor and gall, as he immediately explains, that is on every side he has surrounded me with dangers and labors, just as a city which is encircled by walls; so that I cannot flee from one evil without running into another. He has surrounded me with gall and labor, — that is with bitterness and weariness in so many labors, persecutions and hardships. The Hebrew can also be translated thus: He has surrounded the head and suspended it, namely with a chain and gallows, which was placed upon the neck of Jeremiah; thirdly, the Chaldean translates it: He has surrounded the city, he has uprooted the heads, that is the leaders of the peoples; fourthly, the Hebrews understand by gall Nebuchadnezzar, by labor Nebuzaradan, who burned the city and the temple. But the first sense is the plainest. Allegorically Christ in his passion was given gall to drink, and was wearied by so many journeys, wounds and the cross.
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6. In dark places he has set me, as the dead of old, — given over to death and oblivion forever, that is to say, I have lain in a dark and gloomy prison, just as the dead are accustomed to lie in a sepulcher forever, of whom it is said Psalm. XLVIII, 12: "Their sepulchers are their houses forever." Hence among the Persians, the prison into which those about to die were cast, is called lethe, that is oblivion; among the Romans barathrum, from the depth and mud. Thus Ezekiel, cap. XXXVII, calls the Jews captive in Babylon the dead, and calls Babylon their sepulcher; and consequently he calls the return from captivity to their homeland and liberty a resurrection: for just as civil servitude is death; so a prison is a sepulcher, and the civil imprisonment of a man is a burial.
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7. He has walled me in against me. — In Hebrew it is gadar, that is as it were he has blocked a hedge over me, that is to say, God has shut me up on all sides in prison and shackles, so that I may not escape anywhere. Thus the Chaldean Paraphrase, Origen, Hugh, Dionysius. Secondly, Rabanus and St. Thomas understand these things of the people besieged in Jerusalem; Theodoret, Rupert and Lyran of those captured in Babylon. For Jeremiah here laments his calamity in such a way that at the same time he also laments the disaster of the people: for this troubled him, as if it had been his own. Whence certain words apply more to Jeremiah, certain ones more to the people, such as what he says here: "He has walled me in against me;" and verse 5: "He has built a rampart around me." Tropologically St. Gregory, homil. 12 in Ezech.: "We have, he says, as shackles the very weakness and corruption of our mortality; but, when tribulation and groaning are added to us, the very shackles of nature are made heavier."
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8. When I cried out (from the Hebrew it can be translated: When I was crying out); he shut out, — or, as the Septuagint has it, he blocked, namely the windows, the way and the gates of heaven, so that my prayer may not reach God, that is to say, God is inexorable to me, as he says in verse 42 and 44. Hence it is clear that these things pertain not so much to the person of Jeremiah, as to the people, whom he here represents. For God was exorable and favorable to Jeremiah, but inexorable to the people: whence he forbade Jeremiah to pray for them, cap. XIV, verse 11. Which indeed is the extreme affliction of one oppressed, and besieged on all sides by enemies; so that he has both God and men as enemies, and heaven itself appears to him as bronze, and the earth as iron.
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9. He has closed up my ways with squared stones, — that is to say, In prison as if blocked up with squared stones I am held, so that I may have no way to depart or escape: hence my paths, namely of escaping, he has subverted, that is overturned, that is he has taken away every mode and way of departing, so that no escape lies open anywhere, no passage for getting away. For subverted, Castro turns it, he has blinded, that is he has made the paths blind, that is he has hidden the ways of escaping, so that I cannot find them. But in Hebrew it is not עור ivver, that is he has blinded, but עיין ivva, that is he has bent, cast down, overturned; Vatablus translates it, he has corrupted. By this phrase he signifies to God both toward the Jews and toward Jeremiah, that he has cut off all hope of aid and escape both from prison, and rather from the impending destruction of the city and nation. This phrase marks the extreme anguish and desperation of one who is placed in straits from which he cannot struggle free. Thus Job, chapter XIX, verse 8: "He has, he says, enclosed my path round about, and I cannot pass."
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10. A bear lying in wait has become to me. — He calls God justly raging against himself and the Jews a bear and a lion; because he attributes to God what enemies, like bears and lions, lying in wait for and attacking Jeremiah, with God permitting it, did, against whom he himself was as a target into which they all cast their arrows. Thus Rupert, that is to say, God, who before was to me a father and protector, has now become to me in the Chaldeans a bear and a lion. In the bear is noted the savagery of tearing and devouring; in the lion also an unconquered spirit, terror and strength. Whence Scripture is accustomed to join these two animals together when it signifies a horrible calamity, as in Proverbs chapter XXVIII, 12; Hosea chapter XIII, 8; Amos chapter V, 19. Note: Jeremiah speaks here in the name not only of himself, but also of his country and his fellow citizens; to whom he himself was given as shepherd, prophet and herald. Whence Theodoret, the Chaldean and others explain these things concerning Jerusalem, that is to say, The Chaldeans, like bears and lions, lay in wait for Jerusalem, captured it, laid it waste, and cast all their darts against it as against a target. Secondly, some understand by the bear Nebuchadnezzar, by the lion Titus. For the destruction inflicted upon the Jews by Titus and the Romans was more grave and savage than that by the Chaldeans. But all these things properly pertain to the destruction by the Chaldeans: yet further the vision of the Prophet, or of the Holy Spirit, directed all these things toward the destruction of the Romans. Just as therefore the bear and lion was Nebuchadnezzar to the Jews, so also was Titus.
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11. He has subverted my paths. — Rightly: for this is what the Hebrew סורר sorer signifies, which from סור sur, that is he withdrew, with the letter resch doubled descends, and signifies, he bent aside, caused to recede, overturned, subverted, that is to say, Just as a bear and lion attacking a man on a path overthrow him, subvert him, kill him: so also God me Jeremiah, wishing to escape from Jerusalem by hidden paths, through Pashhur and the Jews apprehended, subverted, and thrust into prison: in like manner my people, namely the Jews, fleeing from captured Jerusalem by the paths of the royal gardens, caused to be apprehended by the Chaldeans, subverted, and killed or taken captive. Whence explaining, he adds: "He has broken me." Secondly, "paths," that is all my actions he has subverted, that is he has bent them toward another outcome than that which I intended; he has made all things succeed badly for me. Thus Maldonatus. Thirdly, the Chaldean sorer, deducing from סיר sir, that is thorns, translates: He has enclosed my paths with thorns, so that, if I wish to proceed, I may run into thorns, and be punished and bloodied by them. He has broken me, — that is to say, He has shaken, battered, crushed my whole self from head to heels, from skin to bones. He has made me desolate. — Thus also the Septuagint, me, namely Jerusalem; or rather the soul of Jeremiah: whence in Hebrew it is masculine שמם scomem, that is he has made me desolate.
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12. He hath bent his bow, — that is, I have been made the target of all evils, struck through by God with all afflictions as with his arrows. He hath set me as a mark for the arrow, — he hath set me as a target at which he himself and all direct their arrows to pierce me. For mark in Hebrew is מטרה mattara, which word signifies not only a mark, but also a guard, that is a prison; as if Jeremiah were fixed in it like a target, to be pierced with arrows. Hence the Arabic Antiochene version renders it: He made me an obstacle (the Alexandrian: against) to his arrow. We read of archers trained and skilled that with every shot they would pierce the target. Such were formerly the inhabitants of the Balearic Islands, who trained their boys so in the art of shooting that they would not give them food unless they first pierced it with an arrow: and the Benjaminites, who also could touch a hair by throwing a javelin, Judges XX, 46. The Cretan archer Alcon is celebrated, who, when he saw the son of Phalarus encircled by a serpent, struck the serpent with so sure a shot that it did not touch the boy's body. Of whom Virgil, eclogue 5: Or thou hast the praises of Alcon, or the quarrels of Codrus. The emperor Domitian, according to Suetonius, struck the heads of whatever beasts so directly with an arrow that with two shots he would make as it were two horns; sometimes at a boy standing far off and presenting his spread right hand as a target, he hurled arrows with such skill that he touched all the spaces between the fingers with the fingers themselves untouched. Similar is what the brass-workers do in Dionant, who show and present to the hammer-striker a place between two thumbs, which the strikers strike with so sure and continuous a blow that from the memory of men among so great a number scarcely one has been found who erred and touched and injured the thumb of the one holding the brass. The Parthians fleeing the enemy behind them struck with arrows with sure aim, as witnesses Virgil and Lucan: And the Parthian confident in flight and turned by the arrow. And: Swifter and the Parthian sent after the back by the arrow. Much more does God strike with sure aim the target which he wills to strike and wound, and whom he wills to mortify he touches directly in that which he loves and desires, and takes it away, or torments him in it. Thus Jacob mortified his beloved Joseph, permitting Joseph to be sold and taken away. Thus David in Absalom, Abraham in the immolation of Isaac, Eli in his sons he afflicted.
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13. He sent into my reins (that is, into the tender flesh and my body: it is a synecdoche) the daughters of the quiver,—that is, the arrows which in the quiver, as daughters in the womb of a mother, are contained. Thus Horace, ode 22, book II, calls it: "The quiver heavy with arrows." By the name of quiver he signifies God's providence, judgment, vengeance, from which he sends forth darts, that is, scourges, "into the reins," that is, into my desires and longings, the innermost and most secret things (for such are the reins in man), because he makes all things contrary to my wishes and will; not that he may destroy me, but that he may correct, instruct, perfect me. Thus Origen and Rabanus. Hence the Arabic Alexandrian version translates: He sent his arrow into my reins; the Antiochene: His arrow has already entered into my reins. Secondly, he names the reins, that he may signify the greatest pain; for this is usually felt most in the reins. Wherefore the reins in secret discourse are as it were the seat of divine correction and chastisement, according to that Psalm XXV, 2: "Burn my reins;" and Jeremiah XII, 2: "Thou art near to their mouth; and far from their reins." Whence Psalm XV, 7, it is said: "Until the night my reins reproved me;" and Job XVI, 14: "He hath broken me, he says, my loins (which are the seat of the reins), and poured out my bowels upon the ground." "The quiver of God, says Rabanus, is the hidden judgment or counsel of God: but he sends forth an arrow from his quiver, when from the hidden counsel of judgment he sends forth an open sentence: for we know what is scourged; but from what cause the scourge comes we know not. But when after scourges, the correction of life follows, or does not follow, the reason of the counsel is opened: for he corrects and amends some by striking, others he makes harder, that he may condemn them more justly, as Pharaoh." Morally, let Christ say this with Jeremiah on the cross, St. Sebastian and any Christian: "He hath bent his bow, and set me as a mark for the arrow; he sent into my reins the daughters of his quiver." For thus Christ "was set for a sign which shall be contradicted," and for a target at which the Jews and Gentiles strove to aim, Luke II, 34. Thus Job, chapter XVI, 13: "I, he says, once wealthy am suddenly broken, etc., he hath set me as a mark: he hath compassed me about with his lances;" and St. Paul, I Thessalonians III: "Let no man, he says, be moved by these tribulations: for yourselves know that we are appointed thereunto," as a target, that we may be pierced by darts. The same I Corinthians IV: "We are made, he says, a spectacle to the world, to angels and to men, etc.: even unto this hour we both hunger and thirst, and are naked, and are buffeted, etc.: as the refuse of this world we are made, the offscouring of all even until now;" and II Corinthians XI: "In labours, he says, more abundantly, in prisons more abundantly, in stripes above measure, in deaths often," etc. Firstly, let the faithful know, that the whole life of a good Christian is a cross, either internal or external, either sent or willingly taken up; and this he ought daily to expect and desire: for daily either from God, or from the demon, or from the flesh, or from friends, or from enemies, or from cursing tongues, some arrow will not be fixed. Thus diseases are arrows of God. An arrow in the feet is the stone, an arrow in the side is pleurisy, an arrow in the eye is catarrh, an arrow in the head is vertigo, an arrow in the stomach is indigestion; arrows in the ear are insults and curses; arrows in the soul are movements of pride, anger, lust, etc., which the demon stirs up; arrows in goods are losses of wealth and fortunes. Thus Frederick III the emperor, hearing from wicked men many curses cast upon him, turning to his princes: "Do you not know, he said, princes are exposed as a mark for arrows? For lofty towers are struck by lightning, humble roofs are passed by." Secondly, let him know that these arrows coming from every direction are the arrows of the Lord, that is of His providence and love toward us; not signs of hatred, not of malevolence. God shoots us with arrows, first, that He may lay low us who resist and are proud, and subject us to Himself; thus He shot Paul, when He struck him down and converted him. Secondly, that He may punish and expiate past sins; thus He shot Jeremiah and the Jews here. Thirdly, that He may kill the lusts in our flesh; thus He shoots the luxurious with diseases, and teaches them to struggle against concupiscences and to overcome them. Fourthly, that He may lead man to perfect patience, that is to holiness and perfection. "For patience hath a perfect work," says St. James cap. I, 4: thus He shot Job. Fifthly, that He may make man like to Christ and near to Him. For God determined to show forth His virtue and glory in this world in the strong patience of the saints: whence coming into the world He chose no other place for Himself than the cross. Do you wish to find God? seek the cross. You are on the cross, rejoice: for you have God with you, for He Himself says: "I am with him in tribulation: I will deliver him, and I will glorify him." Thus, when St. Antony after a fierce struggle with demons asked Christ: "Where were you, good Jesus, where were you?" the Lord answered him: "Antony, I was here, but I was waiting to see your struggle." Sixthly, that He may transfer man from earthly desires and thoughts to heavenly things, and prepare him for heaven. Thirdly, let the Christian know that he ought daily to offer himself to the cross, and to stand steadfastly, as it were a mark for the arrow; indeed daily to ask God for some cross, as St. Xavier did, who in constant labors, persecutions and want of things prayed to God that He would not free him from them, unless He sent greater ones; for it is the part of a generous soul to glory with St. Paul in the cross. Therefore, that we may be prepared for any adversity, let us think that we are here placed by God as a mark for the arrow, and let us resolve with steadfast mind to receive all God's arrows; and therefore let us fix our mind through thought, hope and love in heaven and in God: for he who dwells in heaven with the Blessed despises all these lowest goods and evils, as if they were the smallest and of no moment. Wherefore let us transfer our mind from earth and from the body to the angels; let our conversation be in heaven. Let us dwell in body only on earth, that these arrows may strike only the body, not the mind. Let the soul here dwell in the body assumed like an angel: for an angel feels none of the goods or evils of the assumed body, because an angel is separated from the body, and dwells in heaven. Let the holy soul do likewise: for when it shall have done this, and through resignation and patience shall have escaped above the cross, it will feel no cross, and often it will be freed from it. For God sends the cross for this reason, that He may lead us to patience and victory, which being obtained, He removes all war and the cross.
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14. I have become a derision to all my people, their song all the day. — So also the Septuagint, with bitterness, as it were myrrh. For myrrh in Hebrew is called מר mor: hence in Hebrew מר cor and mara, and in Latin amara and bitterness. For the bitterness of myrrh holds the first place among bitter things: whence if it be eaten, it brings forth tears, and makes bitter the belly and the whole man. Hence it is a symbol of sorrow and harshness, as this enigma of his signifies:
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From tears, and for tears my origin began. From eyes I flowed, but now from a tree I am born, Happy honor of foliage, sad but image of sorrow. Hence the Bride in the Canticle, cap. I, 12: "A bundle of myrrh is my beloved to me." And cap. IV, 6: "I will go to the mountain of myrrh, and to the hill of frankincense." Such was the mount of Calvary to Christ crucified, and to His Bride. And cap. V, 5: "My hands dropped with myrrh, and my fingers were full of the best myrrh." From tears, and for tears my origin began. From eyes I flowed, but now from a tree I am born, Happy honor of foliage, sad image of sorrow. Hence the Bride in the Canticle, cap. I, 12: "A bundle of myrrh is my beloved to me." And cap. IV, 6: "I will go to the mountain of myrrh, and to the hill of frankincense." Such was the mount of Calvary to Christ crucified, and to His Bride. And cap. V, 5: "My hands dropped with myrrh, and my fingers were full of the best myrrh."
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16. He broke my teeth with gravel. — In Hebrew it is: He broke my teeth with gravel, or upon gravel, by which namely accounts and numbers are reckoned: "with gravel" therefore, that is in order and designating each one individually: for this is the Hebrew חצץ chatsats: whence is said חץ chets, that is an arrow, because one after another is sent forth in order, as if to say, He broke all my teeth, when namely he mixed gravel or small stones with my bread, which when I bite, I break my teeth. Whence Secondly, others throughout with the Chaldean and the Septuagint translate: He broke my teeth with stone. Small stones were therefore really mixed in the prison with the bread of Jeremiah, which wore away his teeth, and this either from the malice of the Jews, or rather from hunger and want; for thus when the poor bake their bread under ashes, much dust and small stones are mixed with it. Thus therefore Jeremiah ate bread full of grit, which brought him great pain and trouble. Whence Seneca, book I On Benefits, chapter VII, calls a benefit that brings harm and torment stony bread. Thus the Hebrews and Vatablus. Thirdly, Maldonatus: He broke my teeth with stone, that is, he says, he caused me the greatest pain, as if he had crushed my teeth with a stone, and ground them like sand and pulverized them, says H. Pintus. Fourthly, others: With stone, they say, that is with a decisive and condemning ballot, he condemned all my teeth to death, that is all my members. For formerly judges, casting ballots into an urn, rendered sentence of condemnation if they cast a black ballot; of acquittal if a white one. The first sense is most clear. Allegorically teeth are the Apostles, who were broken when they fled in the passion of Christ. Tropologically: Teeth, says Rabanus, are preachers, who for the people, or the inner senses, which pre-chew and divide the food of God's word for the soul, and cut away what is foreign. If these pre-chewers are toothless, or have teeth that are benumbed; namely if they are unskilled, or fixed in the earth and earthly goods, the whole body will feel hunger, that is the whole people and the whole soul. He fed me with ashes, — he cast me down, so that sitting on the ground in ashes, I must mix my bread with it. Thus says David, Psalm 101, 10: "For I did eat ashes like bread: and mingled my drink with weeping." Note: Ashes and sackcloth, or haircloth, were formerly signs of mourning and the garb of the penitent. Thus Judith and the Jews in the siege of Holofernes put on haircloth, and sprinkled ashes on their heads, Judith chapter IV, 9 and 16, and chapter IX, 1. They did the same when the angel under David brought a plague upon the people, I Paralipomenon XXI, 16. Esther did the same with her people, chapter IV, 1 and 3; Job chapter XVI, 15, who also in chapter XLII, says: "I do penance in ashes, and in dust;" and the Maccabees, book I, chapter II, 14, and Daniel, chapter IX, 3. Whence the Chaldean here translates, he humbled me in ashes; others, he wrapped, covered, buried me in ashes; if me, therefore also my bread and food. Less correctly Vatablus transfers it, he turned me into ashes; and the Zurich Bible, he cast me into mud. Morally one feeds oneself with ashes, who often thinks of death and recalls it: "Thou art ashes, and into ashes thou shalt return," Genesis III, 19. Secondly, who is mindful of his own vileness, and ruminates on it: "Why is dust and ashes proud?" Ecclesiastes X. Thirdly, who with St. Job, chapter XLII, "does penance in ashes and dust." Thus St. Francis, as St. Bonaventure testifies, for the sake of penance, and that he might mortify gluttony and sensuality, sprinkled his bread with ashes, that he might render it tasteless. St. Jacopone, a follower of St. Francis, did the same, who handed down this method of overcoming gluttony: if anyone made savory foods tasteless with ashes, wormwood, or some other bitter or insipid thing: indeed he himself, tempted by the appetite of the flesh, that he might overcome it, bought meat, and allowed it to putrefy, and daily brought the putrid thing to his mouth. "He fed me therefore with ashes," as if to say, From taste and all my senses he took away all flavor, all delight and consolation: and not only from the senses, but from all the faculties and powers of my soul: for this is what follows:
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17. My soul is repelled from peace. — Thus read the Roman, Hebrew and Septuagint texts. He calls peace quietness, prosperity and joy; whence follows: "I have forgotten good things," namely the happiness of former times, as if to say: My soul lacks all its accustomed tranquility, gladness and happiness. For such a heap of all evils so surrounds and penetrates me that it shakes from me all memory of past joy and good things. Let the damned say this, who are repelled from peace and from God, who is all good, in torments: where they no longer remember the good things which they had here. Thus Abraham reminded the rich man of the good things which he had in life: "Son, remember that thou didst receive good things in thy lifetime," Luke XVI, because he did not remember his past delights; just as the Blessed in heaven have forgotten the labors which they endured here, St. Lawrence his gridiron, St. Stephen the stones, St. Catherine the wheel, St. Sebastian the arrows, and other martyrs now scarcely remember their torments. Whence, Job XI, 16, it is said: "Thou shalt also forget misery, and remember it only as waters that are passed away: and life shall be brighter than noonday, and its darkness shall be as the morning. And thou shalt be secure, because there is hope; and being buried, thou shalt sleep secure." When the saints seemed consumed by tyrants, they arose as shining stars in heaven. Just as the waters of rivers once flowed away do not return to flow back, but go to the sea: so those miseries once passed do not return to the Blessed, as it is said in Apocalypse XXI: "And death shall be no more, nor mourning, nor crying, nor sorrow shall be anymore, for the former things are passed away." Hence Christ rising, hearing two disciples speaking of his death: "Art thou only a stranger in Jerusalem, and hast not known the things that have been done there in these days?" says what things? as if forgetful of all the torments which he had endured two days before. The saints therefore with Christ say that word of Joseph, Genesis XLI: "God hath made me forget all my labors." Just as therefore the Blessed forget evils, so the damned utterly forget the good things of this world. Truly the Wise man, Ecclesiasticus cap. XI, 19: "Wickedness," he says, "of one hour maketh one forget great delights;" namely the bitterness and anguish of the hour of death abolishes the memory of all past delights. While therefore thou art in delights, remember the end: let those voices of the damned sound in thy ears, Wisdom V, 8: "What hath pride profited us? or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow," etc. Mystically however these words can be adapted to Christ weeping, as if he himself on the cross, a victim depending on the sins of each faithful soul, should say to it: "Remember my poverty (nakedness) and transgression, of wormwood and gall," which I have drunk for thee. To whom a pious mind pierced by vicarious love and compunction should come and say: "I will remember, I will remember (such great charity toward me), and my soul shall pine away in me." For Jeremiah here sustains and represents the person of Christ suffering.
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18. My end has perished. — In Hebrew it is נצחי nitschi, which first, the Chaldean, Vatablus and Pagninus translate, my strength or might has perished; second, the Septuagint, my victory has perished, as if to say: The hope of victory has perished for me, by which I hoped to overcome my enemies and so many evils, since I see God is against me; third, others translate, my stability or perpetuity has perished; fourth, R. Solomon, my shield and my age has perished; fifth, R. Abraham, my station in the strength which was mine has perished; sixth, Our translator most rightly renders it, "my end has perished," that is, I have perished, my life which is soon to end has perished, as if to say: The end of my life has come, by which I with life shall perish; it is all over with my life: so that it is a hypallage. Or more simply, my end has perished, that is, the hope of seeing the end of my evils has perished for me, as if to say: My miseries shall never end, there is nothing for me to expect ever to be freed from these evils, there is nothing for me henceforth to hope for any rest, freedom, joy or consolation. It is a Hebraism, for thus the Hebrews speak: Flight has perished from me, hope has perished, joy has perished; that is, I have no escape, no hope, no joy; thus therefore also my end has perished, that is, there shall be no end to my evils. Let the reprobate say this, damned to the eternity of hell and fire. The hope of an end lightens even the most bitter sorrows. For the wretched say: "O ye who have suffered greater things, God will give an end to these also." But where there is no end to sorrows, and the wretched man knows this for certain, this is what torments him, what drives him into despair and rage. Wherefore this is the very greatest punishment of the damned, the thought of their eternity. Of wormwood and gall, — that is, of most bitter affliction, as I said verse 5 and 15.
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19. Remember, — O God! This is a sudden apostrophe of the Prophet lamenting and wavering in sorrow, and looking hither and thither to see whether hope of aid might shine forth anywhere. For when he looks to nature and human resources, he despairs and says: "My end has perished:" but when he looks up to God, he conceives hope and prays: "Remember my poverty and my transgression," that is, the misery into which I fell on account of my transgressions. Thus Rabanus. Secondly and better, "poverty," that is, misery, "and transgression," namely that by which my fellow citizens of Jerusalem and Anathoth violate the rights of friendship and humanity in afflicting me. Thus Hugh, Lyra and Dionysius; whence the Septuagint translates it as persecution of me; the Chaldean, how harshly I am treated by enemies; Vatablus, my rebellion, namely that by which they rebel against me and my oracles. For the Hebrew word merud signifies rebellion, and meae is taken passively not actively, and is the same as against me. Therefore Dionysius explains less correctly: "Transgression," that is, exile, by which I have been transferred and transgressed from my native land into a foreign one; and Paschasius: "Transgression," he says, which I Christ have taken upon myself to be expiated for men. For Christ was made sin and a curse for us, as the Apostle says, Galatians III, 13. Morally, learn here how great a good it is to have continual remembrance of God and of oneself. For this is the cause of all goods, just as forgetfulness is of all evils. Hence Moses again inculcates to the Hebrews: "Remember the Lord thy God," Deuteronomy VIII, 2, 18, etc. Thus Anna, remembering and invoking the Lord, as if a reward is hidden: "The Lord remembered her," so that she might conceive and bear Samuel, I Kings I, 19. Thus Esther, mindful and praying to the Lord, it is said in chapter X, 12: "The Lord remembered his people, and had mercy on his inheritance," so that through her he might free the Jews destined for death by Haman. On the contrary, Isaiah threatens Damascus with destruction and desolation, chapter XVII, 10: "Because," he says, "thou hast forgotten the God of thy salvation, and hast not been mindful of the God of thy strength." And Ezekiel threatens Jerusalem, chapter XXIII, 35: "Because," he says, "thou hast forgotten me, and cast me behind thy back, thou also shalt bear thy wickedness." And Hosea, chapter I, 6, is commanded to impose a name on his daughter: "Without mercy: Because," he says, "I will no more have mercy on the house of Israel, but I will utterly forget them," who have forgotten me. And chapter IV, 6: "Thou hast forgotten the law of thy God, I also will forget thy children." Wherefore the saints and wise men took the greatest care to avoid forgetfulness of God, and exercised themselves in continual remembrance, thought, invocation, love and praise of God. Hence Enoch "walked with God," Genesis V, 24, as also Noah, Genesis VI, 9. Tobias, when dying, gave his son a golden precept, which would that parents would inculcate to their children: "All the days of thy life," he says, "keep God in thy mind," chapter IV, 6; and verse 20: "Bless God at all times: and ask of him that thy ways may be directed, and that all thy counsels may abide in him." Memory worthy indeed was Queen Esther, who said confidently to God, chapter XIV, 16: "Thou knowest my necessity, that I abhor the sign of my pride and glory, which is upon my head, etc., and thy handmaid hath never rejoiced; from the day that I was brought hither until now, but in thee, O Lord God." How frequent a remembrance of God David had is evident from the Psalms, as Psalm XV, 8: "I set the Lord always in my sight." Psalm XXIV, 15: "My eyes are ever towards the Lord: for he shall pluck my feet out of the snare." Psalm LXXVI, 4: "I remembered God, and was delighted." Therefore the remembrance of God in the faithful and holy produces not only great merit, aid and grace, but also heavenly delight. This is what Baruch says, chapter V, 5: "Arise, Jerusalem, etc., and see thy children gathered together from the rising of the sun to the going down thereof, rejoicing in the word of the holy God's remembrance." And Isaiah, chapter XXVI, 8: "Thy name, and thy memorial are the desire of the soul." And verse 4: "You have hoped in the Lord in the years of eternity, in the Lord God strong for ever." And chapter LXIII, 7: "I will remember the mercies of the Lord." And Jeremiah LI, 50: "Remember the Lord from afar." Cassian from Abbot Isaac, Conference X, chapter VI, teaches that not only perfection, but also the blessedness of this life consists in continual remembrance of God, which, he says, causes a man "to deserve to possess the image of future blessedness in this body," and he adds: "This is the end of all perfection, that the mind, thus weakened from all carnal filth, may be daily lifted up to spiritual things, until all its conversation, all the stirring of the heart, becomes one and continual prayer." The means and practice are suggested in chapter IX: "It will be," he says, "for perpetually possessing the memory of God, this formula of piety inseparably proposed to you: O God, come to my assistance: O Lord, make haste to help me. For this verse, etc., receives all affections. For it has against all dangers an invocation of God; it has the humility of pious confession of its own frailty; it has the vigilance of perpetual solicitude and fear; it has confidence in aid always present and standing by; it has the ardor of love and charity." The demon tempts you with gluttony, pride, anger, sloth; immediately say: "O God, come to my assistance." Turn over this verse, therefore, in your mind constantly, sleeping, waking, praying, working. Thus the Church repeats it again and again, and begins each Hour with it, and by her example teaches the same to every faithful person. For no one is so occupied that he cannot accustom himself, if he wishes, at the beginning of each hour, by breathing forth to God in voice or mind, to say: "O God, come to my assistance." My soul shall waste away in me. — The Septuagint: My soul shall converse with me; Symmachus: It shall converse with itself; Pagninus: It shall be bowed down, humbled; Vatablus: My soul shall lament, namely itself and its troubles, so that it almost wastes away and fails. Thus Theodoret and Rupert.
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21. Recalling these things, — namely so many troubles (and their constant remembrance, and from this the sorrow and contrition of mind), by which I seem to have made satisfaction for my sins, and to God, concerning which preceded: at the same time also recalling the arguments and motives most efficacious for hope, which I subjoin here verses 22 and following; recalling these things, I say, I resume my almost collapsed spirit: for God cannot despise a contrite heart, and cannot forget his former mercy toward me and his people. For that mercy is, equally as he himself, immense and boundless. Therefore I will hope. — Thus it should be read with the Romans, the Hebrew and the Chaldean; therefore some read it wrongly, in God I will hope. Thus Christ recalls his gall and sorrows, and commemorates them before the Father, and offers them to him, that he may obtain their fruit in us.
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22. The mercies of the Lord, — namely are the cause that we are not wholly consumed on account of sins, as if to say: Never has the wrath of God raged so fiercely that mercy does not temper it, to which it is permitted to flee. The Chaldean, Pagninus and others translate: The mercies of the Lord are so great that they do not fail, as if to say: To the immense mercies of God and compassions is it to be attributed that his clemency, irritated by so many of our sins, nevertheless does not fail, nor ceases to await us, to do us good, and to have mercy on us: for they think that תמנו tamnu is placed for תמו tammit. Tropologically let the penitent soul say continually with St. Mary of Egypt: "The mercies of the Lord, because we are not consumed." And with Isaiah and St. Paul, Romans IX, 29: "Unless the Lord of hosts had left us a seed, we should have been as Sodom, and should have been like Gomorrha."
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23. New things at daybreak. — That is, from childhood I was illuminated by thy knowledge. Thus Rabanus, Hugo, St. Thomas, Lyra. But note: Novi is not a past tense from nosco, but is a plural noun from novus. That this is so is evident from the Hebrew חדשים chadascim, and from the Septuagint, Pagnino, Vatablo and others, who translate: New mercies appear to us daily; and the Chaldean who translates: He brings forth his wonders at daybreak; and the Syrian: In the newness (renewal) of daybreak thy faith is great; and the Arabic: Thy faith, O Lord, is great, and we hope that thou wilt regard us, as the rising of the morning suddenly. And thus certain Latin codices, according to the testimony of Francis Luca, read here novae, but the Roman codices read novi: for they retain the masculine gender which is in the Hebrew chadascim. Therefore novi, supply days, daily bright and joyful from the abundance of thy mercies dawn upon us: or novi, namely the effects of thy mercy appear daily, as if to say, So far are thy mercies from failing, that we receive new ones daily, and new ones daily at the very break of dawn quickly come to us; for with the sun, nay before the sun in the very dawn, daily new benefits from heaven fall upon men, as it were manna. Most excellently St. Bernard in the Meditations, chapter VI: "Just as," he says, "there is no moment in which man does not use or enjoy the goodness and mercy of God; so there should be no moment in which he does not have him present in his mind." For daybreak in Hebrew is לבקרים labbecarin, that is, at each morning, or at any dawn: morning or daybreak signifies swiftness and assiduity in God's showing mercy and doing good. We read in the Life of the Blessed Mechtildis, a virgin of admirable sanctity, that she once heard the saints saying to her: "Behold, how blessed you are who still live on earth, and how much you are able to merit: for if a man knew how much he could merit even in one day, as soon as he awoke from sleep, his heart would be so dilated with joy, because that day had dawned in which he could live for God, and from God's grace increase his merit to God's praise, that throughout the whole day for all things which he should do or suffer, he would become more eager and stronger." This is reported by D. Blosius, book IV of Spiritual Grace, chapter IV, and others. This therefore is a new benefit (one of many) to be thought upon daily at daybreak, and then God at the same time insinuates himself, and sends other pious thoughts and impulses to the mind, by which man, thinking upon the brevity of this life, and the eternity of the other, upon the dignity of virtues, and the baseness and losses of vices, stirs himself up, that on that day he may strenuously fight against his vices, and grow and advance mightily in virtues. Would that all might receive these holy sowings and inspirations of God in the morning, and prepare themselves for them through pious thoughts, and through meditation, which is the support and foundation of a holy life! For in the morning the mind, like the head, is most serene, watchful and keen, and therefore most apt for thinking and meditating upon high and divine things, and for receiving and pondering the holy sowings and instincts of God. The pagan Pythagoras saw this in shadow, and among his golden teachings and verses his disciple Hierocles records this: First having prayed to the gods, set about your work. Thirdly, some with certain codices of the Septuagint for chadascim read חדשים chodascim, that is, months in the mornings, so that the sense is, as if to say, Each new month is renewed like a morning, or like daybreak; it is renewed, I say, by thy mercies which thou givest us new in that month, and therefore on the first day of each month we celebrate the feast day of the Neomenia, that is, of the new month, so that we may ask new benefits from God for the new month. Let Christians do the same on the first Sunday of the month. Allegorically St. Jerome, or rather Rabanus, refers these things to the time of the primitive Church: for this was to the Church as it were a dawn and daybreak: "The Prophet speaks," he says, "to the primitive Church in Jerusalem, praising her beauty; which after the daybreak of Christ's resurrection, putting off the old man, declared by her rising the beauty of the new man," as if to say, "At daybreak," that is, in the resurrection of Christ, there will exist new men, that is, renewed by grace, who will display new morals, a new life. Great is thy faith. — First, some take thy faith passively, so that "thy faith" means the same as the faith and confidence which we have in thee, as if to say: From so many new mercies which we experience daily, our faith in thee is increased, so that we may believe in thee more, trust in thee, and commit all things to thee; thus say Theodoret, Rabanus, Hugo, St. Thomas. For we learn through experience that this is most useful and most safe: God indeed, directing those who trust in Him and rest upon His providence, guides and prospers them through all actions, sufferings and difficulties, and leads them like a sheep Joseph; so that they may say with David: "The Lord ruleth me (in Hebrew, The Lord is my shepherd), and I shall want nothing," etc. Second and better, Lyra, Dionysius and Vatablus explain it thus: Great is the faith, that is, the faithfulness and truthfulness of thee, O Lord, because thou most faithfully fulfillest what thou promisest; whence it is no wonder if we experience new mercies from thee daily: for our sins cannot exhaust these, since they themselves far exceed and anticipate them. Third, others join both together, as if to say: It is great to believe in thee, because thou never failest in what thou promisest, but always fulfillest it; and namely that which thou didst promise to David, Psalm LXXXVIII, saying: "But if his children forsake my law, etc., I will visit their iniquities with a rod: but my mercy I will not take away from him." For that is immense, and far greater than our sins; which therefore, that thou mayest show in this chastisement of ours in very deed, we pray and beseech thee.
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24. My portion is the Lord, — that is, my hereditary lot, my inheritance, and all my good is the Lord; whence Rupert explains it thus, as if to say: Let others be anxious and troubled about many things, let them hunt after riches and honours: for me, says Jeremiah, to whom it was said in chapter XVI, 2: "Thou shalt not take a wife, and thou shalt not have sons and daughters," one thing is necessary, namely the Lord, whom, having rejected all solicitude for earthly things, I alone shall await. Thus says David, Psalm XV, 5: "The Lord is the portion of my inheritance and of my cup: thou art he that wilt restore my inheritance to me;" and Psalm LXXII, 25: "For what have I in heaven? and besides thee what do I desire upon earth?" Truly nothing at all: "My flesh and my heart hath fainted away: thou art the God of my heart (my soul and centre), and my portion is God for ever." Thus St. Paulinus, as St. Augustine says, captured by the Vandals used to say: "Lord, I am not tormented on account of gold and silver: for thou knowest where all my things are," namely "thou art my portion, and my lot in the land of the living;" and St. Francis: "My God and my all." Second, "The Lord is my portion," that is, my measure and my recompense, namely of my works, and especially of my patience in captivity and tribulation. Thus Maldonatus. For thus "portion" is taken, Job XXIX, 29: "This is the portion (that is, the recompense, retribution) of a wicked man from God."
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25. The Lord is good to them that hope in him. — He gives the reason why he has chosen God for his part and waits for him: namely, because he is good to his own. Moreover, he enumerates several utilities of patience and hope. The first is, that he finds God good, that is, inclined and beneficent. Thus the Poet says in Aeneid XII: Be to me, O shades, good, that is, propitious and favoring. The second is, verse 26, that he waits in silence, and certainly expects deliverance and salvation from God. The third is, verse 27, that it accustoms a man from childhood to the yoke of discipline and patience, and thus gradually and easily leads him to perfect patience and holiness. The fourth, verse 28, that it brings to the soul solitude, quiet and tranquility. The fifth, verse 29, that it humbles man even to dust. The sixth, verse 30, that it makes man meek, tractable, indeed rejoicing in stripes and reproaches, so that he seems to feed and be satisfied with them as with delights. The seventh, verse 31, that it brings about resignation of mind, by which man resigns himself entirely into the hands and providence of God: for he knows and believes that all these things are sent to him by it for his good, and therefore he rests entirely in it and reclines upon it. The eighth, verse 40, that it leads man to serious examination and amendment of himself. The ninth, verse 41, that it leads man to prayer, penance, and imploration of divine aid and mercy. The learned and pious St. Bernard, book V On Consideration, chapter XI, says: "I say to you, Father Eugene, God alone is he who can never be sought in vain, nor when he is sought can he fail to be found. Let your own experience teach you this: or if not, believe one who has experience, not me, but the saint who says: Thou art good, O Lord, to them that hope in thee, to the soul that seeketh thee." Whence he rightly infers: "What then is God? As regards the universe, the end. As regards election, salvation. As regards himself, he knows. What is God? An almighty will, a most benevolent power, an eternal light, an unchangeable reason, the highest blessedness, creating minds to participate in himself, giving life to feel, affecting to desire, enlarging to contain, justifying to merit, kindling to zeal, making fruitful to fruit, directing to equity, forming to benevolence, moderating to wisdom, strengthening to virtue, visiting to consolation, illuminating to knowledge, perpetuating to immortality, filling to happiness, surrounding to security." To the soul that seeketh him. — St. Bernard in Psalm XC, sermon 9, notes "that he said 'those that hope in him' in the plural, because this appears to be common to many."
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26. It is good (both useful and honorable) to wait in silence,—without murmuring, without complaint and troubled mind, to submit oneself tranquilly, quietly and patiently to tribulation sent by God, and to await "salvation," that is, deliverance and liberation from God; in Hebrew it is word for word, it is good and he shall be silent; which the Hebrews explain, as if to say, Man will do well if he waits and is silent: for, as St. Bernard says, epistle 341: "Present consolation enervates the soul, expectation of future things strengthens it." Thus David sings Psalm LXI, 1: "Shall not my soul be subject to God? for from him is my salvation. For he is my God and my saviour: my protector, I shall be moved no more." And Moses to the Hebrews trembling on account of the approaching Pharaoh with his forces, Exodus XIV, 14: "The Lord," he says, "will fight for you, and you shall hold your peace." The same thing Isaiah admonishes, saying, chapter XXX, 15: "In silence and in hope shall your strength be." Morally, learn here that silence is the mother of compunction, devotion and patience. Whence Climacus, step 4: "The lover," he says, "of silence draws near to God, and standing continually in the secret of his heart is illuminated by him." Thalassius: "Silence purifies the mind and makes it more perspicacious: it guards the heart." St. Francis: "Silence warms the heart with the love of God." Another: "Silence is the mother of the wisest thoughts." Deservedly therefore Gerson, Chancellor of Paris, vol. II, in response to IV, Question XCXI, conclusion 3: "The founders of religious orders," he says, "considering that manifold danger to the soul hangs upon the vice of the tongue, most providently ordained for the highest remedy, continuous silence according to place and time for their followers, adding certain penalties to strengthen their sanctions against transgressors. And it is clear from experience teaching that where this censure of silence is observed more strictly, there religion flourishes more laudably and perfectly." Turrecremata, treatise LVII on chapter VI of the Rule of St. Benedict, assigns ten reasons and fruits of silence. The first is, because through it are avoided the sins which arise from talkativeness. It is a golden saying of St. Bernard, treatise On Perfection: "Let words come twice to the file before once to the tongue:" the file is silence. Truly indeed St. Augustine, epistle 7 to Marcella: "Although," he says, "Cicero (as it is written) never uttered any word which he wished to recall: yet this praise is more credible of one excessively foolish than of a perfectly wise man." Second, scandals of dissensions are avoided, and dangers into which the talkative fall; whence that old proverb: "Silence brings safe reward." Third, because it befits the state of disciples, such as religious are, who are exercised continually in the school of virtues. Fourth, it conduces to the perfection of man: whence Apollonius of Tyana, when he could not keep silent, imposed upon himself a Pythagorean and five-year silence, and persisted in it so stubbornly that he would answer the emperor when he questioned him not by word but by writing. Fifth, it works the truth of religion, which without silence is reckoned vain. Sixth, it strengthens man, since it closes the gate to enemies. Seventh, it helps the peace of society, which is especially necessary in colleges and cloisters. Eighth, it prepares for contemplation and conversation with God. Ninth, it preserves the fervor of devotion. Tenth, it is the sign of a wise and prudent man. Whence Seneca: "The sum of sums," he says, "shall be this for you, I bid you be slow of speech;"; and Euripides: "Becoming silence is the crown of a man;"; and Climacus: "While," he says, "we are under the hand of a master, let us accustom ourselves with supreme silence, always pretending ignorance: for a taciturn man always possesses the greatest knowledge as the son of philosophy." For, as he himself says, step 11, "taciturnity in thought is the mother of prayer, the recall of captivity, the keeping of divine fire of love, the careful inspection of thoughts, the mirror of enemies, the prison of sorrow, the friend of tears, the worker of the memory of death, the painter of punishments, the investigator of judgment, the keen minister of grief, the enemy of confidence, the spouse of quiet, the adversary of ambitious doctrine, the addition of knowledge, the maker of contemplation, the secret progress toward God, the hidden ascent." Hence the Essenes also in their assemblies, agapes and meals observed remarkable silence, as Josephus testifies, book II, chapter VII. Moreover the Essenes were religious Jews before Christ, and after Christ became Christians. Of the Tabennesites the same thing Cassian testifies, book IV, chapter XVII. I have said more about silence at Isaiah XXX, 15, XXXII, 17.
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27. It is good for a man, when he hath borne the yoke (of the Lord) from his youth.—"Yoke," namely of the law and commandments of God, so that he may obey God and submit his neck to that yoke of His; whence the Chaldean translator renders it, it is good for a man if he shall have taught his soul to bear the yoke of the precepts of the Lord from his youth. Thus Hugo, Dionysius and others: for he who is accustomed to this yoke of the law will easily be patient, meek and humble in adversities, Matt. XI, 30. Hence Plato in the dialogue called Euthyphro: "It is fitting," he says, "to take the first care of young men themselves, so that they may become as excellent as possible, just as it is fitting for a farmer to take the first care of young plants." And the Wise Man, Prov. XXII: "The saying is: A young man according to his way, even when he is old, will not depart from it." And Job XX, Sophar says: "His bones shall be filled with the vices of his youth, and with him they shall sleep in the dust." Wherefore St. Jerome, epistle 7 to Laeta on the Institution of a Daughter: "With difficulty," he says, "is eradicated what tender minds have thoroughly imbibed. Who can restore the dyed wool of shells to its former whiteness? A new vessel long retains both the flavor and the odor with which it was first imbued. Greek history tells of Alexander, the conqueror of the world, that in his manners and in his gait he could not be free from the vices with which he had been infected while still a small child." And St. Ambrose in Psalm CXVIII, sermon 19: "He who," he says, "hath borne the yoke from youth, and willing to submit his tender neck to the reins of mature moderation, shall sit singularly removed from the noise of interrupting passions, and shall rest silent: for whom it is no longer necessary to quarrel with the body, to contend with various desires, because the soul that seeks God hath taken up the yoke of the word, which hath made captive to itself all the delights of youth." Secondly, more aptly and properly, "yoke," namely of adversities which God imposes upon us. For it is most useful if from his youth one, like Jeremiah, becomes accustomed to adversity, humiliation, the yoke of the discipline and correction of the Lord. Jeremiah tacitly exhorts here the young Jews carried away into Babylon to constancy, because this exercise shall henceforth be useful to them throughout all their life, for the easy endurance of any labors and evils, and for acquiring the progress and perfection of patience and all discipline and virtue: for by this yoke God is accustomed to tame, make gentle, form and perfect young men. Again, God is accustomed to soften and sweeten this yoke with the oil of consolation and great fruit. Finally, wise and generous is that soul which from childhood has learned and persuaded itself that he is truly free who has devoted himself to the divine yoke; and grieves if he has withdrawn any time of life from this noble service and discipline of God. For He wills that throughout all time, from childhood to old age, he subject and give himself to Him; and that with silence and patience, so that namely he does not murmur against God imposing it, or grumble; nor again does he attempt to shake off the yoke itself: for he who does this does not bear the yoke willingly, but drags it unwillingly, and hates it, and therefore both diminishes his merit and doubles his punishment and pain for himself. Wherefore let him who has experienced greater merit and less pain and feeling of the yoke say with Micah, cap. VII, vers. 9: "I will bear the wrath of the Lord (that is, the punishment inflicted on me by an angry God, patiently and willingly): because I have sinned against Him." Thirdly, others take beth for caph, and translate for in youth as in the manner of youth, as young men, as if to say: It is good to bear the yoke of the Lord in the manner of young men and youths who are vigorous and spirited, who are accustomed to be most patient of labors and evils. But the second sense is the genuine one. From this learn morally how most useful it is from youth to accustom oneself to discipline, mortification, austerity, patience: for thus one will become illustrious in holiness. Thus Christ from his very cradle began to live a poor and hard life, and to prepare himself for the cross and martyrdom. Whence he says: "I am poor, and in labours from my youth." Thus Samson and Samuel from boyhood abstained from wine and strong drink, and were consecrated as Nazarites. Thus St. John the Baptist, scarcely two years old, went into the desert, clothed in haircloth, living on locusts, and thus merited to become the bridegroom and martyr. Thus St. Placidus, given at five years old to St. Benedict to be formed, accustomed himself from boyhood to the monastic life, and became an illustrious religious and martyr. Thus St. Nicholas from boyhood fasted on Wednesday and Friday. Thus St. Paul the first hermit, St. Anthony, and St. Hilarion at the age of fifteen, leaving all things, entered the desert and an austere life. Thus St. Benedict received boys everywhere into his Order, that from tender years they might accustom themselves to austerity and monastic discipline. Thus formerly tender boys and little maidens were educated by their parents for torments and martyrdoms, as St. Felicity educated seven sons and led them to martyrdom, as St. Gregory testifies, homily 3 in the Gospel. Indeed, even now in this year and the preceding ones we have heard that in Japan many boys have constantly suffered martyrdom for the faith of Christ, whom their parents had educated and urged to this. There exist catalogues and images of boy martyrs and the crucified. And thus did that heroine, who under the tyrant Dunaan piously educating her two little daughters, consecrated them both to virginity and to martyrdom, concerning whom see Procopius, and from him Baronius, vol. VII, in the year of Christ 522, page 91. Again, to pass over others, thus did under the same tyrant that glorious matron, who educated her son from infancy to martyrdom: for when Dunaan persecuted the Christians in Nagran, a city of Arabia, this matron anointed herself and her five-year-old son with the blood of martyrs: wherefore she was condemned by the tyrant and seized for the fire; and behold her little son, weeping for his mother seized, when asked by Dunaan, "whether he would prefer to be with him in the kingdom, or with his mother on the pyre?" answered: "I wish to be with my mother, that she may also take me to martyrdom: for she has often urged me to this." And when Dunaan asked from this: "What is martyrdom?" the boy answered: "To die for Christ, and to live again." Dunaan again: "Who is Christ?" "Come," said the boy, "to the Church, and I will show him to you." Again Dunaan was coaxing him: to whom the boy: "Away," he said, "Jew, I seek not you, but my mother;" and when he saw his mother cast into the fire, he bit the tyrant Dunaan on the thigh, and ran with haste to his mother, and leaped into the furnace, and embracing his mother, became with her an heir of martyrdom. Baronius relates the matter more fully from Procopius, vol. VII, in the year of Christ 522, page 93. Much therefore avails the pious yet robust and hard education of boys: for it makes them courageous, robust and tolerant of evils, and therefore naturally long-lived: whereas on the contrary soft and delicate education makes them soft, effeminate, weak, feeble, and therefore of shorter life. For this reason we see in the Alps where there are extreme colds, parents expose their small offspring almost naked on the rocks in the most icy time, that they may accustom themselves to bearing cold and harden themselves. Indeed I have seen in the Alps the most robust men and women, scarcely clothed in cold, walking and working barefoot in icy waters, indeed even playing. Thus the Spartans exercised their boys with whips for tolerance of labours and pains. Hear Plutarch in the Laconian: "In Lacedaemon," he says, "boys beaten with whips throughout the whole day often unto death at the altar of Diana Orthia, bear it cheerfully and eagerly, and contend among themselves for victory, in this consisting who endures the blows longer and more; and the victor obtains the highest glory. That contest is called flagellation, and is held every year." What wonder then if the mother of St. Edmund, Archbishop of Canterbury, when she sent him as a boy to Paris for studies, gave him two hairshirts, and ordered that he wear them twice or three times in the week; and then often sent him others and others; both that he might subdue youthful ardour and lust by them, and that he might accustom himself to the cross? Whence he himself following his mother's counsels added a coat of mail to the hairshirts, and with them wonderfully afflicted his body, as is evident from his Life, chapter IX. See more examples of saints and martyrs who began from boyhood in the Mirror of Youth, which Bernard Dorhofius recently published.
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28. He shall sit alone, — that is, sorrowful, penitent, and meditating and bewailing with Mary Magdalene the gravity of his sins, for which he has merited this yoke. Secondly and rather, "he shall sit alone," as if secure, patient, subdued by the yoke of the Lord, trusting and awaiting help and deliverance from this yoke of tribulation, not from man, but from God. Thus Origen, Theodoret, Olympiodorus. Morally, note here what good solitude brings forth for the solitary. Moses in the wilderness for 40 years learned to rule the people, and there in the burning bush he saw the Lord. Christ the Lord withdrew into the desert immediately after his baptism, Matt. IV. The Theban deserts were once full of troops of monks and most holy men. St. Jerome was a great lover of solitude, to which he invited his dearest companions and friends by written letters. Writing to Rusticus: "For me," he says, "the city is a prison, solitude is paradise;" and to Heliodorus: "O desert of Christ blooming with flowers! O solitude in which those great stones are born, from which in the Apocalypse the city of the great king is built! O wilderness more familiarly rejoicing in God!" The Academy is celebrated on account of the name of Plato, a villa in which he himself taught, removed from the city of Athens, as Laertius testifies. Hesiod sings that he learned poetry from the muses, but on Mount Helicon while tending his flocks, namely: Songs seek the seclusion of the writer, and leisure. In the desert the children of Israel were fed with manna for 40 years, and trusting in the pillar as their guide they undertook the journey to the promised land, and there, not in Egypt, they received the law from God. St. Bernard, sermon 40 in the Song of Songs: "O holy soul," he says, "be alone, that you may serve alone him whom you have chosen for yourself from all. Flee the public, flee even your household, withdraw from friends and intimates, and from him who ministers to you. Do you not know that you have a modest spouse, and one who by no means wishes to grant you his presence in the presence of others?" Jeremiah, cap. IX, 2, desires solitude, that he might there bewail the slain citizens. Just as plague is wont to rage in an army and in the multitude of men, not in villages and solitude: so also vices. Hence the Psalmist desires Psalm. LIV: "Who will give me wings like a dove, and I will fly, and rest?" And again: "I fled far away, and dwelt in the wilderness." For the desert is indeed a wall and bulwark of virtues. As St. Chrysostom says, it is difficult to preserve a tree planted by the road to bear fruit until maturity, so it is difficult for a man in the midst of the crowds of the world to preserve innocence to the end. Natural heat, the more it is withdrawn inwardly in the time of winter, the more it thrives and digests; but the more it is diffused in summer, the more it languishes: the same is the reason of spiritual heat, that is, of divine love: for the less it flows outward, the more it burns inwardly. Hence St. Bernard says in his letter: "Believe one who has experience, you will find something more in the woods than in books. Wood and stones will teach you what you cannot hear from teachers." Finally, solitude not only removes occasions of sinning, but also lifts the mind to heaven toward God. This is what the Lord says, Hos. II: "Behold I will allure her, and will lead her into the wilderness: and I will speak to her heart." And St. Jerome, to Marcella, epistle 15 On the Praises of Asella: "Asella," he says, "confined within the narrow walls of a single cell, enjoyed the breadth of paradise." And further on: "She spoke to her Spouse either praying or singing. And when she rejoiced in her purpose, she exulted in it more vehemently, because no one knew her." Finally, it is memorable what Dio Cassius writes in the Life of the Emperor Hadrian, concerning a certain prefect of his, who was called Similis: He accepted the prefecture, he says, unwillingly, which he then laid down when given leave: and having been dismissed, he spent seven years (which was the remainder of his life) in the field in leisure and quiet, and dying he ordered this to be inscribed on his tomb: "Here lies Similis, whose age was indeed many years, yet he lived only seven years." Because he lifted upon himself, — namely, the yoke of tribulations of the Lord, of which he spoke before. Thus Theodoret, Olympiodorus, Vatablus. This sense is required by our version, as also the Syriac and Arabic, which I shall cite presently. Secondly, Vatablus translates, because he lifted, namely God, upon him this yoke, as if to say: Because the afflicted and patient man knows that God has imposed this yoke upon him, which we can neither resist nor ought to resist; hence he bears it patiently, because he believes that the same God, when he shall will it, will lay it down and take it away. Third, Hugo, Rabanus, Rupertus and Lyranus read it as, because he lifted up over himself, namely from earthly things to heavenly things, that is to say, He transcended himself and lifted himself from earth to heaven, from weakness to strength, from pusillanimity to loftiness of spirit. Others explain it thus: he lifted himself over himself, that is, transcending his own state he was exalted into pride and arrogance. Whence Blessed Peter Damianus, following the former sense, in epistle 1300: "The solitary man, he says, truly while he is silent lifts himself over himself, because the human mind, while it is shut in on all sides within the enclosure of silence, is raised up sublimely to higher things, is snatched up to God by heavenly desire, and is inflamed in love of Him by the ardor of the spirit; and just as a living fountain, while it is not permitted to flow hither and thither through circles of words, is heaped up in abundance in higher places by hearing: let the temple of your breast therefore now grow through silence, let the structure of virtues rise up, so that that heavenly Bridegroom, whom you love with all your heart, may rest in it as in His bridal chamber delightfully." And St. Bernard, sermon 1 On Sts. Peter and Paul: "He will lift himself over himself, that is, he says, when he was young and felt the heats of slippery age, he put on the old man, leaving what he was, taking on what he was not: he lifted himself over himself, because he does not look to himself, but to Him who is above himself: for he will sit and be silent also now from the noise of diabolical suggestions, from the noise of carnal desires, from the noise of the world. Happy is the soul that does not hear these tongues: let it hear, if it will." And St. Basil, treatise On the Praise of the Solitary Life: "The solitary man will sit, he says, and be silent; for he will lift himself above himself. For the inhabitant (of yours, O cell, O solitude!) lifts himself above himself, because the soul hungering for God raises itself from the sight of earthly things, and suspends itself in the citadel of divine contemplation, separates itself from the actions of the world, and spreads its wings in high contemplations with heavenly desires: and when he strives to behold Him who is above all things, man also transcends himself together with the rest of the dejection of the mundane valley." But this reading is corrupted and false: for it should be read with the Hebrews, Greeks and Latin Romans, and other corrected texts, he lifted over himself. Whence the Syriac translates: He will sit alone and be silent, because he received your yoke upon himself; and the Arabic of Antioch: He will sit alone and be silent; because he has now imposed your yoke upon himself; and the Arabic of Alexandria: He will sit alone and be silent, because he received it, to keep your commandments. He himself therefore understands by the yoke the law and commandments of God, not the cross and tribulation.
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29. He will put his mouth in the dust, — he will humble himself, and adoring God with his face cast down to the earth, he will press his mouth down even to the dust, and thinking and speaking humbly of himself he will say with Abraham: I am earth and ashes, and as a guilty and suppliant person, bowing his mouth to the earth and ashes, he will seek pardon, and will say with Job: Spare me, O Lord; and with David: Have mercy on me, O God; if perhaps by humble prayer he might be able to obtain hope and liberation. Thus on the contrary to put one's mouth in heaven, Psalm 72:9, is to speak proudly and magnificently against God, heaven and the heavenly ones, and as it were to insult them. Thus Origen, Rabanus, Lyranus, Vatable. Otherwise Sanchez: He will put, he says, his mouth in the dust, as if conquered, so that the victor might tread his head, as Joshua did in chapter 10; whence verse 34 here adds: "That he might crush under his feet all the captives of the earth." Otherwise also Theodoret, that is to say, He will be silent and will generously bear insults and reproaches, just as if his mouth were full of earth. St. Ambrose in Psalm 118, sermon 10, reads for this verse thus: "He will put his mouth in the grave's excavation, if indeed there is hope of patience;" and thus he explains: "He shows above measure the taciturnity of patience, so that as it were he buries his own mouth, lest he speak and as it were with some rampart of virtues he blocks it up, lest he emit a voice of pain, bringing such great weight of patience as hope fosters, so that he buries and encloses the voice itself as it were in some tomb and burial mound, which no injury can wring out, which nothing can stir up."
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30. He shall give his cheek to him that striketh him, — that is to say, Animated by this hope the servant of God will willingly expose himself to scourges, reproaches, and blows; for a blow inflicts not only pain, but also notable ignominy and shame. Thus Paul, II Corinthians XII, says that there was given to him an angel of Satan, to buffet him, that is to humble him and afflict him with shame: for this is what the stimulus of the flesh does, that is, the temptation of lust. He describes the singular patience of any man who has borne the yoke of the Lord from his youth. Although this is spoken generally, yet it is to be understood specially of Christ: for Jeremiah, imprisoned, struck with a blow, and vexed by the Jews, was a type of Christ; and Christ was the most perfect idea and exemplar of all martyrs and of all patience. Thus Maldonatus everywhere, the Fathers and Interpreters. He shall be filled with reproaches, — because he will bear them for God's sake, so gladly as if he were taking food sumptuously and splendidly; so that by this resignation and humble tolerance he may merit God, conciliate Him, and render Him benevolent: for he will think and persuade himself, "that the Lord will not cast him off forever." Note: It is the mark of illustrious saints and perfect men to be fed and filled with reproaches. St. Dorothaeus, a great doctor of perfection, teaches this and relates wonderful examples of a certain holy Father, who, when assailed by another with the gravest insults, did not turn away, but listened to what he said, and even gave thanks: "Blessed," he said, "be thy mouth, brother, by the Lord." When the other replied: "Do not thou, wicked and most voracious old man, say these things that thou mayest be praised." "Indeed," said the old man, "it is so plainly, my brother, as thou sayest." When this greeting was finished, someone asked the Father whether he had been moved at all by these curses? He affirmed that he had never been so peaceful as then, he who felt his soul guarded by a singular grace of Christ at that time. Is not this a perfect and heroic work? The same holy Father, being asked by what means, if one were despised by another and assailed with insults, the mind should be composed to equanimity, lest it break forth into anger? "If," he said, "thou shalt despise thyself, thou wilt not be disturbed," as Poemen Abbas taught: "For if anyone," he said, "holds himself in contempt, whatever another may say to him, he is not saddened. thyself hast cast away, thou wilt enjoy full peace of mind." And he added: A certain brother, he says, whom I initiated into the religious life for God, afterwards began to speak many evil and obscene things about me. I learned this in secret and said to myself: "This man is sent by Christ to burn away all the vanity and glory of thy soul with fire. He is the physician of thy soul; just as those who are wont to call thee blessed and holy are harmful." I said therefore to those who reported his insults against me, that they were found to be evils, and that they had seen the smallest part of them in me: but infinite hidden things lay concealed in my soul which they had not seen. Afterwards that brother met me at Caesarea, and greeted me repeatedly and kissed me, as if he had said nothing about me. I in turn greeted him most lovingly and kissed him, as if I knew nothing of what he had said against me. Then he wept and fell at my feet: "Forgive me," he said, "Father; for I have said many unworthy things about thee." I on the other hand embraced him with a kiss and said that I had known all these things, and yet had always pursued him with the same love, and could not be induced to utter any evil word against him, but had continually made prayers to propitiate God for him. "Let this be a sign to thee," he said: "I was suffering grievously in my eyes, when mindful of thee, I impressed upon them the sign of the holy cross, and prayed: 'O Lord Jesus Christ, through the prayers of him' (I named thee) 'heal me:' immediately I was cured." The same man related that when a certain beggar had received less alms than he hoped from the Blessed Dionysia, he began to vomit forth dishonorable things about her and me; and when she wished to avenge such an injury, I said: "Lady, thou art laying snares for thyself: for thou art excluding all virtue from thy soul. What worthy thing wilt thou endure that Christ endured for thee? Dost thou remember, lady, how great a quantity of riches thou scatterest like dung? But if thou shalt not acquire meekness for thyself, thou wilt be like a blacksmith who beats a mass of iron and makes no vessel from it." St. Ignatius says: I desire meekness, by which all the strength and power of the prince of this world is weakened. A sure mark of contempt of the world is to be disturbed by nothing. "Thou hast despised gold, art thou moved by the prick of a needle? thou art not a servant of God, but of honor which thou lovest; for as many as are the vices of the soul, so many are its masters. For, as the Apostle says: 'By whom a man is overcome, of him also he is the servant.' When she heard these things she was amended and amazed: 'Thou hast found,' she said, 'the God whom thou desirest.' All these things our Raderus relates from the Patric and Dorothaeus in the Viridarium part. III, cap. II. John Climacus, chapter On Humility: Consider that you have lost a day, says he, on which you have not endured reproaches. Wherefore the eleventh rule of our Constitutions so seriously and gravely impresses upon us a burning desire of suffering injuries and insults. St. Gregory of Nazianzus writes of himself that he is more illustrious by ignominy than by honor and splendor. The same he writes of his brother Caesarius, who had been removed from the prefecture of the treasury by Julian the Apostate because he was a Christian, or rather had voluntarily abandoned it at the exhortation of Nazianzus, that from the neglect of this honor he became more honored, and that he was adorned and illustrated by this ignominy.
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33. FOR IF HE HAS CAST OFF (that is to say: Granted that God may appear to have cast down the afflicted for a time, nevertheless) HE WILL ALSO HAVE MERCY, — that is, he will again have mercy on the same: For he will not "retain his mercies in his anger," Psalm LXXVI, 10; in Hebrew it is, if he has afflicted with sorrow, he will have mercy; for he himself will strike and he himself will heal, Deuteronomy chapter XXXII, 39. This sure hope of divine mercy and deliverance stirred up Jeremiah and the holy men, so that they presented their faces to blows cheerfully, and rejoiced to be filled with reproaches. Thus Tobias, chapter III: "After the storm, says he, thou makest calm: and after weeping and tears, thou pourest forth exultation." FOR HE HAS NOT HUMBLED FROM HIS HEART, — that is to say: It is not pleasing to God, nor proper to him, nor his direct intention to afflict men, but God does this incidentally, and as if forced by our sins: for it is proper to God to have mercy, and, as it is said, Wisdom I, 13: "God made not death, nor delighteth he in the destruction of the living." Whence the Septuagint translates: He did not answer from his heart, and he humbled the sons of a man. For the Hebrew word ana signifies both to humble and to answer; which Theodoret thus expounds: As if God does not speak from his soul, when he hints that he is angry, whereas within he bears the bowels of mercy. The Chaldean paraphrast expounds it quite differently, thus: Because, for the reason that each one does not afflict his own soul, and does not remove pride from his heart, therefore he did this, that destruction might be brought down upon the sons of men. Just as therefore a physician wills the burning and cautery of his sick friend, not for his own sake, but that he may free him from disease: so also God wills our tribulation, that he may cut away the vices of the soul, not that he may trouble and torment man.
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34. THAT HE MIGHT CRUSH. — This verse and the two following depend on the preceding one, as if to say: God does not humble in order to crush, as if He were a savage lord and tyrant. Or rather these three verses depend on the end of verse 36, namely "The Lord hath not known," for there the three verses of the letter tamed are concluded, which begin here, as if to say: "The Lord hath not known," that is, He knows not and does not know how to crush at His pleasure, without merit, those bound to the earth, and how to decline, after the manner of perverse judges, the judgment, that is the norm of judgment of some man, being unwilling to admit him to his own defense; but corrupted by hatred or favor, or by gifts, wishing to condemn him innocent without a hearing of the cause, or to punish him guilty more than is just, so that he might pervert a man pleading his own cause before him and justly defending himself, and unjustly condemn him; for these things the "Lord," who is most just and most clement father, "hath not known," in Hebrew has not seen, that is, He knows not how to do, nor has He thought. Thus Olympiodorus, Rupertus, Lyra, Vatablus. Whence the Syrian translates: To condemn a man in his judgment the Lord has not seen; and the Arabic of Antioch adversatively, but in the same sense, translates: And man made his judgment and heard him, because the Lord sees him. Secondly, these, as they depend on the end of verse 36, can be turned and connected with Maldonado thus: God did not humble from the heart, "that He might crush," namely the Chaldean enemy the Jews, and their judgment might be declined and perverted: "The Lord hath not known," in Hebrew, the Lord has not seen; that is, so that the Lord might not see, that is might not provide for or care for, as if to say: God did not humble the Jews from the heart, because He did not permit the Chaldeans to afflict Judea without great counsel and providence; for He did this so that the Jews might be amended. Whence it follows: "Who is he," etc., as if to say: Since these things are thus, who would dare to say that anything is done without the Lord commanding it? that is without His will and providence. The Egyptians signified this by an image of God, which they painted holding in his hand a zone by which he encircled heaven and earth, understanding by the zone the providence by which God gathers all things together, holds and governs them. The same thing was signified by the ladder stretched from earth to heaven, which Jacob saw, Genesis cap. XXVIII. Secondly, otherwise these four verses (namely 33, 34, 35, 36), "The Lord hath not known," others take in this way, as if it meets this objection. If it is true what you say, that God has not cast off His faithful ones, but has mercy on them; why then do we see many of them, as the Jews, crushed under the feet of tyrants, namely the Chaldeans, and their judgment deflected, and they justly defending themselves condemned, and overturned in all good things? He answers that all these things, if they are done, are not done with God approving, but as if ignoring, that is not willing, not commanding, but permitting, that is, not being done by His antecedent will, but consequent, namely on account of the foreseen and permitted fault of the Chaldeans. Thus Rabanus, Hugo, St. Thomas; whence the Arabic of Alexandria translates: And he condemned the good in judgment, and does not see it. Thirdly, the Chaldean and Theodoret explain, as if to say: God does not humble from Himself, and His inclination, but on account of sins, namely those who are accustomed to crush others, and unjustly condemn. The first sense is most clear. All those bound to the earth, — of Judea namely, that is all the Jews bound and captured by the Chaldeans, thus Hugo; or, as St. Thomas, "bound," that is afflicted in the earth, thin and poor, Psalm LXVIII, 34. Secondly, Olympiodorus and Vatablus by those bound to the earth understand sinners; for these are bound and fettered by sins. Thirdly, Theodoret: these, he says, bound to the earth are men attached to the earth, who savor of earthly things, and do not raise their mind to sublime and heavenly things. But the first sense is the literal one.
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35. THAT HE MIGHT DECLINE THE JUDGMENT OF THE MAN (not weighing his merits in a just balance, but inclining the scale of judgment to one side or the other) IN THE SIGHT OF THE FACE OF THE MOST HIGH, — that is, His own. It is a Hebraism, for God speaks of Himself in the third person.
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36. THAT HE MIGHT PERVERT A MAN, — that is, the cause and judgment of a man. THE LORD KNEW NOT, — that is, practically knows not, does not do the three things already mentioned, namely that He might crush, turn aside, and pervert a man in judgment. From the Hebrew some—
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37. WHO IS THIS? — The Prophet said, not from the heart, that is, not from God's good pleasure, as though God delighted in punishments of the innocent, that evils befell the Jews: nor that God humbled and afflicted them by design, lest anyone should say: Therefore these things happened to the Jews by fortune and chance, he meets this by saying that it is so impious and absurd that it cannot be said by anyone. In Hebrew it is: Who is he that said: This was, and the Lord commanded it not? that is to say, Nothing befalls man in human affairs except by God's will and command, that is, His ordinance, whether commanding or permitting. Thus Theodoret, Rupert, Hugo. Others explain it differently, that is to say, What tyrant, for example Nebuchadnezzar, should say and command that some evil be done, so that it should immediately come to pass; even apart from God's will? that is to say, This cannot happen: for the tyrant is only an instrument and rod of God's fury, Isaiah X, 5.
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38. FROM THE MOUTH OF THE MOST HIGH SHALL THERE NOT COME FORTH EVIL AND GOOD? — This interrogation depends on the preceding verse, as if to say: Who is so impious as to have said that neither adversities nor prosperities come to us from the mouth, that is, from the precept and ordinance of God? This is an efficacious consolation in every tribulation, if we think that nothing comes to us whose author is not God, and that all things are tempered by Him for our salvation, and meanwhile we acknowledge our guilt, and humbly implore His mercy and aid. This is what Isaiah says, chapter XLV, 6: "I am the Lord, and there is none else, forming the light, and creating darkness, making peace, and creating evil." And Amos III, 6: "If there shall be evil in a city which the Lord hath not done." And Ecclesiasticus chapter XI: "Good and evil, life and death, poverty and honour, that is, wealth, are from God."
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39. WHY DID HE MURMUR? — that is to say, When a man is punished, let him not excuse himself by blaming fate, fortune, or God's will; but let him attribute it to his own evil will and sins, and let him say that which is in Psalm 118: "I know, O Lord, that thy judgments are justice, and in thy truth thou hast humbled me;" and again: "Thou art just, O Lord, and thy judgment is right," as the Emperor Maurice said when he saw his sons being killed before him by Phocas. Thus Hugo, St. Thomas, Lyranus. Thus also Origen, Olympiodorus, and Theodoret explain it nearly the same way, but concerning guilt, not punishment; that is to say, Let a man attribute his sin not to fate, but to himself. Secondly, Vatablus expounds it thus: Why does a man grieve over his sin, vexing himself anxiously and speaking in despair? Let him rather repent and return to the Lord. Thirdly, the Chaldean explains it thus: Why does a man find riches, which he abuses during the days of his life? that is, why does he not use well the gifts with which he has been endowed by God? For the Hebrew root און aven also signifies riches obtained by labour or rapine. The first sense is the plainest. FOR HIS SINS, — that is, for the punishments of his sins; or, when he is afflicted for his sins, that is to say, A man living murmurs rashly and unjustly when he is punished for his sins, because he has deserved so much, and more: for God punishes short of what is deserved, and tempers judgment with mercy in this life. But after this life He will judge without mercy in hell. Let the damned therefore groan and complain, not "a man living." Again, "living," because all vanity is a man living. Why then does a living man murmur against God, whose whole life, nay, who himself entirely, is vanity? Thus Sanchez. This is a famous passage concerning the divine nature and God's providence, which governs and orders all things in particular; to which therefore we ought to submit ourselves in all things, and resign ourselves. The gentiles saw the same thing. This is the golden saying of Pythagoras: "Whatever misfortunes befall men by divine will, bear thy lot moderately, and be not indignant: it is fitting also to remedy it." His disciple and interpreter Hierocles assigns the mode and cause of it: "The connection, he says, of our will and divine judgment produces misfortune, and this whole divine misfortune is nothing other than God's reckoning against the wicked. Be indignant therefore at thyself and thy guilt, not at God: remove the guilt, and God will remove it." Wherefore he himself perpetually calls these misfortunes θεῖας τύχας, that is, divine fortunes, or lots justly sent upon us by God the judge. For "calamities, he says, have been brought in by our iniquity and divine judgment, whose office it is to punish the wicked." Homer, in the Odyssey I, introduces Jupiter speaking thus: Chrysippus, as Laertius testifies in book VII, chapter II, said that "wicked men ought not to be heard or tolerated, or the cowardly and the bold, who when convicted of guilt and wrongdoing, flee to the necessity of fate as to some asylum; and what they have done most wickedly, they say ought to be attributed not to their own rashness, but to fate." Seneca, in epistle 108: "It is best, he says, to endure what you cannot amend, and to follow God (by whose authority all things come to pass) without murmuring. A bad soldier is he who follows his commander groaning. This is the great soul who gives himself to God. But on the contrary, he is small and base who resists, and thinks ill of the order of the world, and prefers to amend the gods rather than himself." The same author, in On Providence: "What is it to be a good man? To yield oneself to fate." Thucydides, in book II, in the oration of Pericles: "It is necessary to bear what is sent by divine will; what comes from enemies, manfully." What then should the faithful and Christian say, who, illuminated by faith, knows for certain that God's providence governs all secondary causes, and directs all things both adverse and prosperous to the salvation of His servants and friends; who constantly hears that word of the Apostle: "To them that love God, all things work together unto good?" Surely this ought to be the constant and solid thought, resolution and consolation of each Christian in poverty, sickness, persecution, calumny, shipwreck, fire, spoliation, exile, death, etc.: I am certain that nothing can happen to me, however adverse, hard and bitter, which has not first been ordained in the hall of the highest heavenly Emperor. I am certain that men, demons, and all creatures of the whole world can bring upon me nothing more than God has willed, foreseen, and given them the faculty to do, He who makes all things work together for good to His own. Let therefore the same thing happen in me, I do not refuse it, I do not flee from it: for I desire nothing else than that God's will be done, and that it be fully accomplished in me, and in every creature. St. Clement in the book of the Recognitions relates that he was converted by St. Barnabas and sent to St. Peter, that he might be more fully instructed by him. He went therefore; soon St. Peter said to him that he should come the next day to a disputation which he himself was about to have with Simon Magus. The Magus then asked Peter for a truce of three days; St. Peter granted it to him, and Clement was grieved at the truce given to him; for he desired to hear St. Peter and burned with longing. To whom St. Peter said: "The Gentiles, he said, are troubled when things do not happen according to their wish, as they desire; but we Christians, who know that God governs and moderates all things, in any event of things we remain in peace and consolation. Know that this truce is given by God's counsel for your good, namely that in the meantime I may prepare you for the future disputation, so that you may grasp it better and more fully." This is what the same St. Peter teaches to his faithful in their faith: "Casting all your care upon him; for he hath care of you." Therefore in any event of things we ought to trust in God, and have recourse to him, and say to him with Jeremiah, XIV, 9: "But thou art in us, O Lord, etc., do not forsake us." For, as Blessed Teresa used to say: "If we lean upon God, there is no power so great that God will not humble it for us." D. Ludovicus Blosius, a man eminently pious and learned, in his book of Spiritual Admonitions, cap. XI, relates that Blessed Gertrude's spouse Jesus appeared to her, bearing health in his right hand and infirmity in his left, and warned her to choose which she wished. But she, turning herself away from both the Lord's hands, said: "Lord, I desire with all my heart that you do not regard my will, but accomplish your good pleasure in all things." Wherefore the Lord, praising this, said to her: "Whoever wishes me to come to him freely must resign to me the key of his own will. But if from human frailty it should happen that he resume it, let him immediately repent and resign it to me again: and my right hand of mercy shall receive him, and shall lead him to the kingdom of eternal glory." Blessed Gertrude accomplished this: hence neither dangers, nor tribulations, nor loss of things, nor other impediments, nor even sins or defects of her own, were ever able to obscure in her that secure and steadfast confidence which she retained toward the most benign mercy of God. For she was most certain that all things, both adverse and prosperous, were turned to her good by God's providence. And the Lord said to her at some time: "That secure confidence which anyone has toward me, believing that I can truly, know and will faithfully be present to him in all things, has pierced my heart, and makes such force upon my piety that I cannot in any way be absent or fail such a man." In like manner the Lord said to St. Mechthilde: "It is very pleasing to me that men trust in my goodness and presume well of me. For whoever has humbly trusted in me and believed well of me, I will be present to him even in this life, and after death I will do him good beyond all merit. As much as anyone can believe in me and piously presume well of my goodness, so much and infinitely more will he obtain. Therefore it is useful for man to trust me well, hoping great things from me." But to Mechthilde asking what chiefly she ought to believe concerning his ineffable goodness, the Lord answered: "Believe with certain faith that I will receive you after death as a father his most beloved son, and that no father ever divided his inheritance with his only son so faithfully as I will communicate all my goods and myself to you. Whoever believes this of my goodness firmly and with humble charity shall be blessed."
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40. LET US SEARCH OUR WAYS, — namely examining and searching out all the hidden places down to the very bottom, all the actions of our life and of our conscience. "Let us search," says St. Bernard, sermon 58 in the Canticles, at the end, "our ways and our pursuits; and let each one judge himself to have made progress in this, not when he has found nothing to reprove, but when he reproves what he has found: then you have not searched in vain, if you notice that searching again is necessary. And your inquiry has not deceived you as many times as you have thought it should be repeated; but if you always do this work when it is necessary, you always do it: therefore always remember that you have need of the help from on high and the mercy of Christ." Again let us search without flattery, and without dissimulation the depths of our heart, in which sometimes lies hidden some appetite which defiles all our works, and which displeases God, and turns away His grace and goods from us; remove and tear out this, if you wish to be blessed and watered by God. This searching and examination is of great necessity and usefulness, and all holy men have used it, indeed even the gentiles; whence that saying of the Poet: St. Jerome, book III, Apology against Rufinus, chapter X, places this among the golden precepts of Pythagoras: "The greatest care should be taken of two times, morning and evening, that is of those things which we are about to do, and of those things which we have done." Galen, in the book On Knowing and Curing the Diseases of the Soul, chapter VI: "Every day," he says, "recall to mind those things which have been said above. And indeed you will do well to do this more often: but if you cannot do so as often, at least always in the morning hours before you begin any of those things which you are about to do, and in the evening hours before you go to bed." If we believe Stobaeus, sermon 3, Phocylides was the first of all mortals to teach that one should examine himself and his actions three times a day: by which he surpassed Pythagoras. Among the faithful, St. Ephrem the Syrian, volume III, in the Ascetical Sermons: "Every day," he says, "in the evening and in the morning carefully consider how your business stands, and the account of your merchandise; and in the evening indeed, having entered the chamber of your heart, examine yourself and say: Do you think that today I have provoked God in any way? Did I utter idle words? Did I sin through contempt or negligence? Did I irritate a brother? Did I detract from anyone?" etc. Then, having discovered sins, he commands that sorrow and tears be poured forth. He adds soon after concerning the morning examination: "And when dawn has come, again meditate on the same things with yourself and say: How do you think that night passed? Did wicked and foul thoughts invade me, and did I willingly dwell in them?" St. Dorotheus, sermon 11: "In what manner," he says, "we ought to purify and expiate ourselves through individual days, our Fathers taught most exactly, namely that in the evening each one should diligently inquire how that day passed. Again in the morning let him examine how he spent that night, and let him do penance and come to his senses before God, if he has committed any sin." St. Bernard, in the book On the Life of Solitude: "No one," he says, "loves you more, no one will judge you more faithfully. In the morning make an accounting to yourself of the night that has passed, and give yourself a warning concerning the coming day; in the evening exact an account of the day that has passed, and make a warning concerning the approaching night: thus with strict discipline you will never have leisure to indulge yourself." St. Bonaventure, volume II, epistle 25, memorial 24, speaking of preserving purity thus says: "In order to preserve this more diligently and purely, examine your life seven times a day by daily examination, always before or immediately after any canonical hour, considering and discussing most attentively how from hour to hour you have walked worthily before God, without blemish in the path of justice." Concerning St. Xavier, Tursellinus writes in book VI, chapter VI: "He examined his conscience more diligently several times a day, and greatly urged others to do the same, thinking that the hinge of perfect life turned on this." Finally, our holy Father Ignatius prescribed for us an examination of conscience twice a day, and this has been received into the practice of our whole Society; likewise a particular examination for each one concerning some vice to be rooted out; he himself was accustomed to examine himself in individual hours, and to compare hour with hour, day with day, week with week, month with month, so that he might see what progress he had made, or in what he had failed, as Ribadeneira testifies in book V, chapter 1 of his Life.
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41. LET US LIFT UP OUR HEARTS WITH OUR HANDS. — Tropologically St. Gregory, XVIII Morals III: "He lifts up his heart with his hands," he says, "who strengthens his prayer with works: for whoever prays, but pretends not to work, lifts up his heart and does not lift up his hands; but whoever works and does not pray, lifts up his hands and does not lift up his heart."
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42. WE HAVE PROVOKED TO WRATH. — In Hebrew מרנו marinu, that is we have exacerbated, we have rebelled. See the sayings at chapter I, 20. THEREFORE YOU ARE INEXORABLE. — In Hebrew, therefore you have not spared, that is you do not spare, but you scourge us.
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43. YOU HAVE COVERED IN FURY — that is, you have drawn fury and wrath as a veil over yourself, so that you would recognize no one, see anyone, or hear the sinner, but would strike us without regard; whence, explaining this, he adds: You have covered with a cloud, etc. For there the Hebrew word is the same as here, namely saccota. Thus Pagninus and Vatablus. Again, as if to say: You have interposed wrath as a hedge and rampart between you and us, so that you would pursue and attack us with hostile intent. For the Hebrew saccota also signifies this; whence מכות succot are called military encampments: and סך sac signifies a rampart and fortification by which a commander covers his camp and separates and protects it from the enemy. Secondly, Maldonatus thus explains it: "you have covered," that is, you have armed yourself with fury as with a shield, and you have struck us, in Hebrew ותרדפנו vattir dephenu, that is, and you have pursued us. Or, as others say, you have covered your face, so that you would not see your sons being slaughtered by the enemy; just as a father covers his face so as not to see his son being treated badly by the enemy or being cut by a surgeon. Thirdly, others say, as if to say: You have covered us with calamities proceeding from your wrath and fury. Thus Hugo, and St. Thomas and Lyra. To this belongs the exposition of Sanchez: You have covered us, that is, you have condemned us to captivity and death. For it was customary for the faces of captives and the condemned to be veiled, as was done to Haman, Esther VII; and Ezekiel, cap. XII, 12, concerning Zedekiah: "His face shall be covered." Hence also the lictors, hearing the chief priests crying out against Christ: "He is worthy of death," covered his face and mocked him while veiled. For among the Romans too, when a judge adjudged someone to death, he would say: "Go, lictor, bind his hands, cover his head, hang him on an unlucky tree." There are therefore here two covered faces: the first of the Jews in this place; the second of God, of which he adds: "You have set a cloud before you, so that prayer does not pass through." This sense is fitting. Fourthly, as if to say: You have covered us with the darkness of your fury, so that we cannot see where to flee, and thus blinded you have pursued us even to exile. Thus the Chaldean, Origen and Vatablus. The first sense is more fitting and properly corresponds to the Hebrew saccota.
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44. YOU HAVE SET A CLOUD (namely of our sins) AGAINST YOU (between you and us, because your eyes always behold them as a thick cloud, preventing) THAT (to you) PRAYER—our prayer may not pass through; the Septuagint, on account of prayer, namely to be repelled. Thus Origen, Theodoret, Rupert, Hugh, St. Thomas, Lyra. Thus the Psalmist says, Psalm LXXXIX, 8: "You have set our iniquities in your sight;" and Isaiah, LIX, 2: "Your iniquities have divided between you and God." On the contrary, concerning the humble, Ecclesiasticus, cap. XXXV, 21 says: "The prayer of him that humbles himself pierces the clouds," etc. Note: Sins are called clouds: first, because they are as it were dark and gloomy vapors ascending from a wicked heart, as from a misty and marshy land; second, because they take away the sight, benevolence and beneficence of the sun, that is of God; third, because, just as hail, thunder and lightning proceed from clouds, so from sins burst forth the wrath, fury and punishments of God; fourth, just as clouds separate heaven from earth, so sins separate man from God, heaven and angels. Whence the rich man Dives heard from Abraham: "Between us and you there is fixed a great chaos; so that they who would pass hence to you, cannot, nor can they pass thence hither," Luke XVI, 26. Second, by the cloud can be understood God's firm sentence, by which He had decreed to punish the Jews, and not to allow Himself to be entreated; for this is what He says in Prov. I, 24: "Because I called, and you refused, etc. I also will laugh at your destruction;" and verse 28: "Then shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me." He alludes to a judge who, having pronounced a sentence of death, lest the prayers of friends for the condemned man move him and he revoke the sentence, shuts himself up at home, and admits no one to conversation. Hence Rabbi Samuel rightly says: The gates of prayer are sometimes open, sometimes closed: but the gates of repentance are never closed in this world. If you ask: Why does God so severely chastise His own? I answer: Because it profits little with us when He acts more mildly. Our vices cling to us by their roots, and are fixed in our very marrow, nor are they torn out except by a sharper and more penetrating knife. Hence Rabbi Samuel in Galatinus, lib. X, cap. III, answering Rabbi Hanina asking: "What is it that is written in Lamentations III: You have protected yourself with a cloud, that prayer may not pass?" replied: "Because the gates of prayer are sometimes open, sometimes closed: but the gates of repentance are never closed in this world, as it is said in Psalm LXV: The hope of all the ends of the earth, and of those far off in the sea, is namely repentance. For just as this sea is never closed, but whoever wishes washes himself there at any hour he wishes: so repentance itself, at whatever hour a man wishes to do it, he does it, and blessed God receives it. But prayer has its times, as it is said in Psalm LXIX: But as for me, my prayer is to you, O God: in an acceptable time." Tropologically St. Gregory, in book XXVIII of the Morals, cap. IX: "Holy men," he says, "praying to God say: You have set a cloud, that prayer may not pass, as if to say: To our mind accustomed to earthly pleasures, you justly set before it the phantasms of its cares, by which you confound it in the very intention of its prayer, and since you do not ignore that it is devoted to weak desires, you rightly blind it from beholding the brightness of your light; so that, when it is directed to you, it is itself reflected back from you by the cloud of its own thoughts, and what it thinks of constantly, these earthly things, because it wishes to, it also tolerates in prayer when it does not wish to."
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45. THOU HAST MADE US AN ERADICATION AND A REJECTION IN THE MIDST OF THE PEOPLES. — For eradication in Hebrew is סחי sechi, that is, a scraping, for example of a pavement, or of a leprous house, as if to say: Thou hast scraped us away from Judaea, and made us vile and despised like filth and scrapings, which are scraped from a pavement. Whence the Syriac translator renders it: Thou hast made us eradicated and despised among the peoples: and the Arabic Alexandrian: Thou hast made us despised and expelled among the peoples. Alluding to this, St. Paul in I Corinthians IV, 13, says: "We are made as the filth of this world." Our Interpreter renders it "eradication," that is, an uprooted tree, as if to say: Just as a fruitless tree is uprooted, and torn from its place: so thou hast uprooted us from Judaea, torn us up, and cast us into Babylon. For rejection in Hebrew is מאום maos, that is, reprobation; that is, sweepings, rubbish and filth which are swept out from a house or other thing, rejected and cast into a dunghill or cesspool. Whence St. Paul renders it "peripsema," when he says: "We are the peripsema of all even until now." Jeremiah speaks not in his own person, but in that of the people. This is what the Lord had threatened them, Jeremiah XVIII, 7: "Suddenly I shall speak against a nation and against a kingdom, that I may root up, and destroy, and scatter it." Secondly, the Chaldean and Hebrew translators render it: Thou hast made us a removal and an ejection, so that namely we should be exiled, and wander hither and thither among the nations, as the Lord had threatened Jeremiah XXXIV, 17. Thirdly, the Septuagint renders it: Thou hast made me to connive and to be made in the midst of the peoples: to connive is to close the eyes for fear, dread and trepidation lest the prayer pass. Hence Rabbi Samuel rightly says: The gates of prayer are sometimes open, sometimes closed: but the gates of penance are never closed in this world.
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46. THEY HAVE OPENED THEIR MOUTH UPON US, — as if like beasts they would devour us with their whole mouth most greedily, that is, lay waste and destroy us: it is a metaphor taken from wolves and lions, which, being voracious, open the gape of their whole mouth toward their prey. Secondly, "they have opened their mouth," namely for mockery, as if to say: They have mocked us and reviled us. Thus Theodoret, Lyra, Vatable, Maldonatus. Thirdly, "they have opened their mouth," namely, for making wicked decrees against us.
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47. PROPHECY. — Thus also the Septuagint, not devastation, as Lyra and Reuchlin correct in the Hebrew Lexicon: for although the Hebrews and Vatable render the Hebrew שאת set as devastation, as if to say: Fear and a pit, that is, a snare, was our devastation and contraction to us; yet Our Interpreter with the Septuagint takes set for משא massa, that is, a burden, that is, a burdensome prophecy and vaticination: for both set and massa are derived from the same root נשא nasa, that is, he lifted, he carried. The sense therefore is, as if to say: The prophecies of punishments uttered by Jeremiah and the Prophets cast fear upon us, and from fear came a snare and contraction; for while we feared them, and wished to avoid them, rebelling against the Chaldeans, contrary to the command of God and Jeremiah, then we fell into captivity and ruin. Secondly, others explain it, as if to say: What the Prophets have prophesied, have had and have a true outcome; for we fear, we are seized, we are worn down, although we despised them before. Thus Rabanus and Dionysius. Thirdly, St. Thomas thus explains it: The prophecy of false prophets was the cause to us, first, of fear before devastation; secondly, of a snare, while we are caught in it itself; thirdly, of contraction after it. Fourthly, Rupertus explains it as the words of Jeremiah, as if to say: Because I have prophesied what God commanded, hence I am shaken with fear, ensnared, cast into bonds and worn down. The first sense is most fitting. For in a similar manner Isaiah threatens, chapter XXIV, 17: "Fear, and the pit, and the snare are upon thee, O thou that dwellest on the earth."
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48. DIVISIONS. — In Hebrew פלגי מים palge maim, that is, streams of water. St. Gregory in Psalm CI says that in those truly penitent there ought to be such an abundance of tears that they can be divided, just as waters are divided by a gardener to irrigate the beds of vegetables. Then we conduct the divisions of waters when we shed tears separately for each sin. St. Bernard: "It is a firm resolve of mine never to laugh until I hear from the mouth of God those words: 'Come, ye blessed;' nor shall I cease from weeping until I am freed from that sentence: 'Depart from me, ye cursed, into everlasting fire.' This mourning restrains sins." Truly Ovid sang: Thus "St. Domnina," says Theodoret in the Philotheos, cap. XXX, "with continuous tears not only watered her cheeks, but also her garments made from hair; for with such garments she covered her body. For vehement love of God produced those tears in her, inflaming her toward divine contemplation, and piercing with stings, and urging toward him whose departure from hence was to come." Thus St. Olympias, granddaughter of Ablabius the prefect, most noble and most holy, and therefore most dear to St. Chrysostom, wept continually: "Her entire life," says Palladius in the Lausiac History, cap. CXLIV, "was in compunction and frequent flow of tears, and one would sooner see a fountain fail in its streams in summer than see tears fail from her eyes, which were not of this world and always beheld Christ." Thus Abba Macarius, when asked to speak a word of edification, said weeping: "Let us weep, brethren, and let our eyes produce tears before we depart hence, where our tears will burn our bodies. And all wept and fell prone upon their faces, saying: Father, pray for us." Again, "when Abba Pastor was passing through Egypt at some time, he saw a woman sitting at a tomb and weeping bitterly, and he said: If all the delights of this world should come, they would not turn her soul from mourning. Thus also a monk ought always to have mourning within himself." Thus it is found in the Lives of the Fathers, under the title On Compunction. A certain elder saw someone laughing and said to him: "Before the Lord of heaven and earth we shall give account of our entire life, and you laugh? As the body is accompanied by shadow, so let compunction accompany you." Likewise: Another called the gift of tears the land of promise, to which, if you arrive after forty years with the children of Israel, you will not fear war. Likewise: Another said: "When you are tempted, against him who assails you, sharpen the sword of tears." Likewise, under the title On Continual Prayer: A brother asked St. Anthony, saying: "What shall I do for my sins?" He answered: "Whoever wishes to be freed from sins will be freed from them by weeping and lamentation; and whoever wishes to be built up in virtues is built up through the weeping of tears. The very singing of psalms is lamentation. Remember the tears of Hezekiah and Peter." Likewise, lib. VII, cap. XXXVIII: St. Abraham the hermit, as St. Ephrem testifies in his Life, wept every day: "Whenever," he says, "he heard of some sinner or impious person, he would supplicate the Lord with tears day and night that he might be saved. St. Arsenius kept a cloth in his bosom because of tears, which frequently ran from his eyes on account of his longing for eternal life," says Rufinus. Abba Pammon, seeing a theatrical woman, wept; when asked why, he said: "For two reasons: First, the perdition of this woman. Second, because I do not have as much care to please God as this woman has to please wicked men," says the same Rufinus.
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49. MY EYE HAS BEEN AFFLICTED. — Vatablus: My eye has wept (that is, my eyes), and does not rest without interruption, until the Lord looks upon me from heaven and attends to my prayers. In Hebrew it is my eye נגרה niggera, that is, it has been drawn out, or has flowed away, that is, it pours forth into tears so that it seems to be torn out and removed: "because there was no rest," from tears, or because there was no one who might bring me some consolation and rest. Note: In Hebrew Jeremiah here changes the order of letters. For he postpones the letter pe to the letter ain, which precedes it in the alphabet; and this is on account of the connection of words and meaning; for because in the letter pe he had said in verse 48, palge, that is, "the divisions of waters my eye has conducted," hence appropriately continuing this he adds ain, which in Hebrew signifies eye, and concerning it he says in verse 49: "My eye has been afflicted and has not been silent, etc. My eye has despoiled my soul." See what is said in cap. II, 16.
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51. MINE EYE HATH MADE SPOIL OF MY SOUL. — That is, my eye hath robbed me of my soul by weeping, my soul hath flowed out through my eyes into tears, as if to say: The miserable sight of my daughters captive, mocked by the enemy, hath wrung my soul from me. For "hath made spoil" in Hebrew is עולל olel, that is, hath gathered grapes, as if to say: Just as those who plunder a vineyard, so that they leave not even one cluster behind, so my eye by its constant weeping hath consumed and as it were plundered all the strength and all the joys of my soul, and hath sucked out and exhausted the very breath of life and the marrow of my heart, "in all," that is, on account of all the daughters of the city, namely the tender and delicate maidens of Sion, whom I saw going into captivity. Thus Hugo, St. Thomas, Lyra, Dionysius, who nevertheless understand by the daughters of the city the cities subject to Jerusalem, and laid waste by the Chaldeans. Paul otherwise, Sanchez, as if to say: From the moment my eye beheld such slaughter of my people, nothing remaineth in me that could be a source of pleasure or comfort, nor do I see that I am free for anything save tears. With much greater reason ought eyes to be wept over, which, delighted by the appearance of vanity and changeable good, have seduced the heart, so that, setting aside the supreme good and beauty, they embrace the filth of creatures. Whence St. Gregory, lib. XXI of the Morals, cap. II, extending this sentence to the eye which by curiosity and fault maketh spoil of the soul, thus explaineth it: "Mine eye, saith he, hath made spoil of my soul: for by coveting visible things it hath lost invisible virtues; what therefore it hath betrayed the interior fruit through the exterior sight (others read lost), through the eye of the body it hath carried off the prey of the heart. Whence we must keep the discipline of the senses for the purity of the heart: for however much the mind may abound in virtue, however much it may be strong in gravity, yet the carnal senses make a childish noise without, and unless they be restrained by the weight of interior gravity and as it were by a certain youthful vigor, they drag the mind, grown weak, to whatever is fleeting and light. Whence Job saith: I made a covenant with mine eyes." After the sin of the first parent, the eyes have been the gates of death, and enemies of the soul, concerning which Seneca rightly said: "With great providence God hath placed in the eyes both sight and tears, so that those who commit sin by seeing, might pay the penalty by weeping." Wherefore Homer sang that Tiresias alone was wise among the shades when blind, while the other souls wandered about like shadows. And Cicero, lib. V of the Tusculan Disputations: "Tiresias, saith he, the augur, the Poets never introduce as lamenting his blindness." Democritus of Abdera believed that blindness greatly contributed to keenness of mind and quiet contemplation; wherefore he deprived himself of his eyes, as Gellius saith in lib. X, thinking that his meditations would be more exact and vigorous if he had freed them from the allurements and hindrances of the eyes. Homer, most keen of mind, was blind. Hear him in the hymn: "I am a blind man, and I dwell in rocky Chios." For eyes are the enticers of desires, and leaders in love. Whence Virgil in the Bucolics: As soon as I saw, so soon I perished, so soon did evil error carry me away. And in the Georgics: And the woman burneth by seeing. And another: "The eye of a woman is a mirror to young men." Wherefore let each one do what Ezekiel admonisheth, cap. XX, 7: "Let every one cast away the offences of his eyes;" and Christ: "If thy right eye scandalize thee, pluck it out," etc., Matt. V, 29. For, as St. Bernard saith, serm. 5 in the Feast of All Saints: "It is commonly said: What the eye seeth not, the heart grieveth not." John Moschus relateth in the Spiritual Meadow, cap. XCVI, of a certain nun, that, when she suffered constant persecution on account of her beauty from a young man, she asked him what it was in her that so ravished him with love; and when he said: Thine eyes; she plucked out her eyes and sent them to the young man, who, astonished and moved to compunction, changed his life and became a monk. The same did St. Lucy the virgin; but she miraculously afterwards recovered the eyes which she had plucked out, as James of Vitry and the Chronicle of the Friars Preachers relate. St. Omer, Bishop of Thérouanne, in the year of Christ 638, being blind, when at Arras at the elevation of the body of St. Vedast he received sight through his merits, took it ill, and praying for blindness obtained it again; for he used to say that it had been sent upon him by God for his salvation. Thus Sigebert in his Chronicle. For, as St. Gregory saith of St. Hope the Abbot, a contemporary, in IV Dialog. X: "God, while pressing the venerable old man with exterior darkness, never deprived him of interior light and consolation." St. Aquilinus, Bishop of Evreux, asked God to close the light of his eyes, so that he might contemplate heavenly things better and more attentively; he obtained this, and yet he discharged the office of Bishop most excellently by preaching rightly. Thus the author of the Life has it on the 19th of October. St. Herluca of Bavaria, when as a young girl she was more eager to adorn her body than her soul, was first struck by disease, then by blindness from God, and returned to her senses, passing from vanity to holiness. Being then warned by divine instruction to send a wax candle to the tomb of St. Cyriacus the martyr as a vow for the recovery of one eye, she sent it, received it, and saw so acutely until the end of her life that she surpassed eagles and lynxes, nor did any force of tears, which she poured forth most abundantly, corrupt them, nor did the finest needlework of cloth dull her sight. Yet she was always deprived of the other, lest she should erase from her mind the cause of having lost both formerly. Thus Father Gretserus relates from the Chronicles in the Appendix to Gregory VII, and Raderus in the Viridarium, part III, chapter III. Note: Symmachus translated: My eye has sunk my soul, as into a certain sea of tears; Vatablus: My eye has caused sorrow to my soul on account of much weeping, more than all the daughters of my city, that is, I wept more than all the daughters of my city. Rabbi Solomon translated less correctly: My eye has defiled my soul. Now Jeremiah himself says that his soul was defiled, because, since he was of priestly stock, he ought not to have wept over the dead according to the law of Leviticus XXI, 2. The Arabic version translated better: My eyes have wept, and my soul has been saddened on account of all my cities; and the Syriac: My eye has been saddened (or troubled, disturbed) over my soul, more than all the daughters of my city, or of my cities.
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52. THEY HAVE CAUGHT ME IN HUNTING (Theodoretus, Hugo, St. Thomas, Lyranus explain this of the people captured by the Chaldaeans, who are called hunters, Jeremiah XVI, 16; for they hunted the Jews) GRATIS, — that is, without any fault of the Jews, not that they had not sinned against God, but that they had not sinned against the Chaldaeans. Secondly and better, Jeremiah here returns to himself and his afflictions, and to prison; for in Jeremiah XXXVII, those Jews laid snares for him, saying that he would flee to the Chaldaeans, and they cast him into prison; whence he says: "They have caught me in hunting gratis," that is, without any demerit of mine, since I had harmed them in nothing, indeed I had helped them: thus Origen, Lyranus, Rupertus, Vatablus; for thus חנם is taken gratis, Psalm XXXIV, 7, and LXVIII, 3, and CXVIII, 161. Or "gratis," because they perceive no advantage from my misfortune.
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53. MY LIFE HAS SUNK INTO THE PIT. — In Hebrew: They have bound in the pit, that is, in the prison, my life, so that there was no hope of redemption. Whence the Septuagint translates: They have mortified in the pit my life, because there Jeremiah, deprived of all hope of salvation, was as it were dead. THEY HAVE PUT A STONE UPON ME, — upon the pit, or well, into which they cast Jeremiah as into a prison, Jeremiah XXXVIII, 6. Thus the pit of lions, into which Daniel was cast, chapter VI, 17, they covered with a stone. And David, Psalm LXVIII, 16: "Neither let the pit close its mouth upon me," that is, blocked with a stone. It seems therefore that this was the custom at that time. Tropologically St. Gregory, book XXVI of the Morals, XXIV: "Life sinks into a pit," he says, "when it is defiled by the stain of iniquity; but a stone is placed upon it when the mind is also devoured in sin by hard habit, so that, even if it wishes to rise up, it can no longer do so in any way, because from above the mass of evil habit presses down."
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54. THE WATERS HAVE OVERFLOWED, — namely the pit; because I was cast down to the neck, says Josephus, into a muddy pit; or rather "waters" of tribulations and afflictions. For thus the Psalmist says, Psalm LXVIII, 2: "Save me, O God: for the waters are come in even unto my soul." I AM LOST. — In Hebrew נגזרתי nigzarti, that is, I am cut off, namely because my life is cut off like a thread, which the Poets said was done by their Clotho. These things allegorically suit the passion and sepulchre of Christ; for the Jews placed a stone upon the sepulchre. Thus St. Jerome, or rather Rabanus, Olympiodorus and Rufinus in the Symbol, in the middle.
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55. FROM THE LOWEST PIT, — from the greatest afflictions. Secondly, St. Thomas and Theodoretus speak of subterranean prisons, into which the Jews were cast in Babylon. Thirdly and best, Jeremiah, who was cast into the lowest pit, that is, the lowest or deepest (for this is the Hebrew תחתית tachtiioth) and most profound, speaks of himself and his pit, as I have said. Thus the Chaldean, Olympiodorus, Hugo, Lyranus.
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56. YOU HAVE HEARD MY VOICE, — when you freed me from prison through the eunuch Abdmelech, Jeremiah XXXVIII; now therefore I pray that again, as you are accustomed, you would hear me. DO NOT TURN AWAY (in Hebrew: do not hide) YOUR EAR FROM MY SIGHING. — In Hebrew, from breathing, which frequent sighing makes, as if to say: In you I hope and breathe, because in human affairs there is for me no breathing, no relief, no hope or consolation. Jeremiah wrote these Lamentations after Jerusalem was destroyed: whence here he partly recalls the evils which he suffered from the Jews during the siege of the city and before; partly for the future evils already threatening him from the Jews in Egypt, he seeks the aid of God; for he suffered dire things there, and was finally stoned. See chapters XLII, XLIII and XLIV. This his petition for future aid begins here and extends to the end of the chapter.
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57. YOU HAVE DRAWN NEAR, — you have come to me, you have given me your hand and aid, when you led me out of prison through the eunuch, Jeremiah XXXVIII. The Chaldean translator renders it: You sent the angel who would free me, on the day when I called upon you. By angel he understands the eunuch, who was to Jeremiah in the manner of an angel, or a true angel of Jeremiah the guardian, who induced the eunuch to free Jeremiah from prison, and comforted Jeremiah in prison, refreshing him with that voice of God, chapter I, 17: "Do not fear."
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58. YOU HAVE JUDGED, — namely first, when you killed my enemy Hananiah the false prophet, Jeremiah XXVIII, 17; second, when you freed me from prison through the eunuch, and then through Nebuchadnezzar; third, when you proved my prophecies, which they themselves persecute as false, to be true by the very event, causing the king, people and city to be captured, as I had foretold. Thus the Chaldean translator, Origen, Rupert, Hugh, Lyra, Vatablus. But Rabbi Solomon and St. Thomas understand these things of the people, whom God once freed from Pharaoh, and often freed and judged, that is vindicated and asserted in liberty.
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59. THEIR INIQUITY. — In Hebrew it is עותתי avvatati, that is my iniquity, or my perversity, namely the injury which my enemies the Jews inflict upon me; תי for mine is understood passively, that is which I suffer. Thus the Chaldean translator.
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60. ALL THEIR FURY. — In Hebrew נקמתם nigmatam, that is their vengeance.
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61. THEIR REPROACH, — with which they have afflicted me.
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62. THE LIPS OF THOSE RISING UP AGAINST ME, — you have heard.
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63. BEHOLD THEIR SITTING DOWN AND THEIR RISING UP; I AM THEIR PSALM. — See that I am both when they sit and when they rise up and stand, a fable and a song. Thus Christ says: "In me they sang who drank wine," Psalm LXVIII, 13, and Job, chapter XXX, 9: "I have become their song." Second, sitting is of those praying; standing is of those laboring, as if to say: Whether they are in leisure or in business, they cast insults at me. Third, sitting is of judges, who handle serious matters; rising is of those taking a break when they cease from serious matters, as if to say: Whether they handle serious matters or cease from them, they mock me. Thus from Castro. Fourth, sitting and rising signify every motion, position, habit, action. Psalm CXXXVIII, 2: "You have known my sitting down and my rising up," that is all my motions and actions, as if to say: You see, Lord, that the Jews in every work and action of theirs sing about me, laugh at me and scoff at me. Thus Maldonatus. The Prophet prays to God that, as he was present to him before the destruction, so now he would be present and free him from the machinations of the Jews wishing to flee to Egypt, or already having fled there.
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65. THOU SHALT GIVE THEM A SHIELD OF THE HEART. — In Hebrew there is a beautiful paronomasia: for נגינה neginna, that is, his song, by which they sing against me, verse 73, thou shalt give them justly and aptly as a reward מגנה meginna, that is, a shield, or a surrounding of the heart, that is, grief and anguish which surrounds the heart, closes it, straitens it, oppresses it, say Vatablus and the Chaldean (whence also the Arabic translator renders it: Constrain them with grief of heart); so that the heart oppressed by evils is at length hardened, and becomes insensible, like a shield or stone; for this naturally happens in extreme perils and afflictions, as I myself, placed in the most imminent danger of captivity and life, have experienced. Or, as if to say, Thou shalt give them a cardiac passion, as physicians call it, by which the heart, as if with a covering imposed upon it, is suffocated by pain; thus R. David and Maldonatus. Let this be their prison, who have enclosed me in an unjust prison. Thus Zedekiah, who shut Jeremiah in prison, and his princes, who urged him to do so, were captured by the Chaldeans, imprisoned, blinded and slain, and thus were surrounded and oppressed by straits and sorrows. He alludes to the shield of the ancients, which covered almost the entire soldier, and therefore was nearly equal to him in length, whereas the clypeus and parma covered only the head or breast. Livy teaches this in book I: "In place of a clypeus, a shield was given to the second class (of soldiers) because they were without armor, so that the shield might serve in place of both clypeus and lorica, and might protect the whole body." Whence Ammianus, in book XVI, teaches that soldiers crossed rivers in shields as if in boats. Indeed, soldiers slain in battle were carried out on a shield, as if in a bier, as Virgil teaches of Pallas carried forth in the Aeneid, book X. Hence that saying of the Laconian woman to her son: "Either bring back thy shield," as a victor; "or come back on thy shield," as one slain in a bier. The sense therefore is, as if to say, Just as a shield surrounds and covers the whole soldier: so let thy fury surround and oppress them entirely. Again, as if to say, Thou, O Lord, hast been to me Jeremiah in prison a friendly shield; but to my enemies and thine be thou a hostile shield. For just as thou didst will thy faithfulness and kindness to be a shield to me; so those who persecute me shall have from thee nothing else as a shield of their heart but indignation, labor, misfortune. Thus Sanchez, who also adds that the Hebrew meginna can be derived from the root נגן nagan, that is, to sing, to play the harp, so that meginna is the same as neginna, as if to say, I am to them a psalm and a tale for mockery: thou shalt be to them a psalm for labor and mourning, such as is a dirge, or a funeral song, which is wont to be sung at the obsequies of the dead. This allusion is not unsuitable; for the same word can allude to many things; yet the genuine and proper signification of meginna is, that it signifies a shield, as our translator and others render it, from the root גנן ganan, that is, he covered, he protected. Wherefore the former exposition is solid and genuine. Otherwise the Septuagint translates it ὑπερασπισμὸν καρδίας, that is, a protection of the heart. And R. Joseph attributes this shield to the Prophet, by which God shall protect him, so that the Jews hostile to him cannot harm him. But the words of the text are opposed to this, saying: "Thou shalt give them," not, him. Others understand by this shield or covering of the heart ignorance, blindness, hardening and unbelief. Thus Hugo, Lyra, Dionysius. Whence tropologically by this shield thou mayest understand the gross and affected ignorance of the commandments of God and the Church, says Delrio in adage 881. Finally, R. Solomon for shield of the heart renders contrition or breaking of the heart. For the root מגן magan, he says, signifies to break and crush. But he errs in both, and shows himself ignorant of Hebrew words. THY LABOR. — In Hebrew תאלה taala, that is, a curse, an execration, so that nothing may prosper for them, as if to say, Thou shalt give them a shield of the heart, namely thy curse, which may cover their heart, constrain it and harden it. Secondly, R. Solomon renders taala, thy folly, from the root יאל iaal, which in the niphal signifies to be foolish: whence אויל evil is called foolish, as if to say, They themselves said to thee, O Lord, the oracles and threats of Jeremiah concerning the destruction of Jerusalem, and concerning the captivity and afflictions of the Jews, to be false and foolish; now therefore thou shalt rub this in their face, so that these oracles which they called folly may actually befall them, and be a shield and oppression of their heart: then they shall see that not thy words, but their own words and deeds were folly, and that in opposing themselves to God and the Prophets they acted foolishly. Thirdly and most excellently, תאלה taala, that is curse, is put by metathesis for תלאה telaa, that is labor: for it alludes to verse 5: "He hath compassed me with gall and labor," as it is in Hebrew telaa. Telaa signifies labor, weariness, trouble, pain, anguish and torment, as if to say: The weariness, pain and trouble with which thy enemies the Jews caused thee, O Lord, to labor, while they wearied thee with their continual sins, render back to them as like for like, that they likewise may labor, be tormented and wearied with evils and afflictions sent by thee; and let this be their shield, or encirclement and oppression of heart. Thus Rupertus, Hugo, St. Thomas. Whence the Syrian, Arabic both, and Chaldean translate telaa as plague, striking, affliction, and they refer it to the following word תרדוף tirdoph, which our translator renders as thou pursuest; they however render it, shall pursue (for it can be translated either way). Thus the Syrian translates: Thou shalt give them sorrow of heart, and thy plague shall pursue them; the Arabic: Constrain them with sorrow of heart; and thy persecution shall pursue them; the Chaldean: Thy affliction shall weary them, as if to say: Let the Jews feel thy hard hand, O Lord, and us wearying them; namely this truly happened to them, when they labored with extreme hunger and other miseries in the siege, and afterwards when the city was captured they were led into prisons and into Babylon. Thus Lyran. Labor therefore here is taken actively, not passively, as if to say: "Thy labor," namely, not that by which thou laborest and grievest, but by which thou shalt make them labor and grieve. Whence explaining it he adds: "Thou pursuest in fury, and thou shalt crush them under the heavens, O Lord." Allegorically, as if to say: Thy labor, that is the laborious life, passion and cross, which the Jews imposed upon thee, O Christ, render back to them in destruction through Titus and Vespasian. Thus Delrio. To this pertains the exposition of St. Jerome, or rather of Rabanus, except that he understands by the shield of the heart the scandal of the Jews, from the human weakness which they saw in Christ: "He gave," he says, "them the shield of the heart, their labor; because by right judgment he exhibited them (the Jews) from that very thing stubbornly set against themselves, from which he himself labored for us in weakness; for they rejected the words of those preaching, who disdained in the Lord the weak things of sufferings," as if to say: God justly punished the Jews with blindness and hardening, because they rejected Christ laboring for them in humanity, afflicted and suffering: for from this very thing they ought to have loved and honored him the more, the more unworthy things he undertook for them; because therefore they did not do this, but turned away from Christ laboring, hence they were justly blinded and hardened by God. So also St. Gregory, homily 22 in the Gospel: "Thou shalt give," he says, "them the shield thy labor; for lest the darts of preaching should penetrate their hearts, while they disdained the labor of his passion; as if they held that same labor of his as a shield, so that by it his words might not pass through to them, by which they saw him labor even unto death." Finally Hector Pintus thus expounds: Thou, Christ, shalt give to men the labor which thou didst undertake for them, that it may be to them a shield in every temptation. Thy passion shall be their protection, thy labor shall be their buckler. But those who shall have rejected or neglected this, shall be afflicted herein and shall go into hell. But this sense coheres but little with the letter and context.
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66. UNDER THE HEAVENS, — upon the earth. This truly came to pass; for during the seventy years of captivity all the enemies of Jeremiah perished, and none of them returned into Judea: just as in the desert all who murmured perished, and only Josue and Caleb entered into Chanaan, Numbers, chapter XIV, 29.
Machine translation from the Latin, not reviewed.
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Hic post multarum poenarum enumerationem, excludit populi desperationem. Et dividitur in partes tres. In prima ponit desperationem provocantia; in secunda accipiendae fiduciae argumenta, ibi, recordare paupertatis; in tertia, assumpta fiducia, convertit se ad petendam misericordiam, ibi, scrutemur vias nostras. Circa primum tria. Primo proponit afflictionem; secundo assumit reprobationem, ibi, et repulsa est anima mea; tertio concludit desperationem, ibi, et dixi: periit. Circa primum duo. Primo ponit afflictionem quam ex percussione manus sustinuerunt; secundo affligendi modum, ibi, ursus insidians. Circa primum tria. Primo ponit divinae passionis flagellum; secundo percussionis effectum, ibi, vetustam fecit pellem meam; tertio excludit evasionis remedium, ibi, circumaedificavit. Circa primum tria. Primo ponit percutientis indignationem: ego vir videns paupertatem meam. Loquitur Jeremias in persona sua, quia etiam cum aliis afflictus fuerat, vel in persona populi, cujus miseriam suam reputabat. Apoc. 3: nescis quia caecus es, et pauper, et miser, et miserabilis. Allegorice de Christo et Ecclesia, moraliter de anima.
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Secundo ponit consolationis subtractionem: me minavit et adduxit in tenebras, tribulationum, et non in lucem, consolationis: quia post flagella non adhibuit consolationem solito more Job 3: circumdedit me Deus tenebris.
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Tertio flagellorum conditionem: tantum in me (morem afflictorum sequitur, qui solum suas plagas considerant) vertit et convertit, percutiens, et iterum percutiens. Isa. 8: in manu forti erudivit me. Et in hoc capitulo tribus clausulis, singulis per ordinem, praescribitur eadem littera, et aliis tribus singulis sequens.
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Hic ponit effectum divinae percussionis, sicut livor est effectus virgae: et circa hoc tria facit. Primo consumptionem virium in toto populo, quia pellem, in qua plebs, quasi exterius circumstans, carnem, in qua delicati et teneri, ossa, in quibus fortes de populo bellatores; idest, totum vetustate tabescit. Baruch 3: quid est, Israel, quod in terra inimicorum es? Inveterasti in terra aliena. Secundo obsidionem jam debilitatorum: aedificavit in gyro meo, idest exercitum obsidentem, felle, idest exercitu, qui mihi laborem, et fel intulit. Job 7: numquid mare ego sum, aut cetus, quia circumdedisti me carcere?
3:6
Tertio jam captorum carcerationem: in tenebrosis, carcere, quasi mortuos, illos qui morti adjudicati sunt. Psal. 142: posuit me in obscuris sicut mortuos saeculi. Possunt etiam ex persona Jeremiae intelligi, qui prae multis angustiis et in corpore consumptus, et in carcere reclusus est.
3:8
Hic excludit evasionis remedium primo propter hostium obsidionem: circumaedificavit, idest exercitum obsidentem, compedem, idem significat quod obsidio; sicut eis qui mittuntur in carcere, ut non possint effugere. Psalm. 87: traditus sum, et non egrediebar. Job 13: posuisti in nervo pedem meum, observasti omnes semitas meas. Secundo propter orationis exclusionem: sed et cum clamavero, et rogavero, exclusit orationem meam. Psal. 21: clamabo per diem, et non exaudies. Tertio propter consiliorum impeditionem: conclusit vias, consilia evadendi, lapidibus, gravibus impedimentis. Oseae 2: sepiam vias tuas spinis.
3:9
Hic ostendit affligendi modum: et primo quia insidiose; secundo quia aperte, ibi, tetendit; tertio quia copiose, ibi, replevit me. Circa primum duo facit. Primo ponit insidias hostium: factus est mihi, Nabuchodonosor pugnans contra me ex insidiis, sicut ursus, in quo crudelitas, et leo, in quo potestas ejus designatur. Oseae 13: ego ero eis quasi leaena sicut pardus in via Assyriorum. Secundo excludit insidias, vel consilia ipsorum, quibus insidias hostium repellerent: semitas meas subvertit.
3:11
Supra 2: posuit me desolatam, tota die maerore confectam. Tetendit. Hic ostendit, quod publice et patenter ipsam afflixit: et circa hoc tria facit.
3:12
Primo ponit propositionem, arcum, judicium, vel exercitum hostium, quasi signum, ad quod omnes publice sagittant. Psalm. 7: arcum suum tetendit. Job 16: confregit me, et posuit me quasi signum ad sagittam.
3:14
Hic secundo ponit poenae afflictionem, in renibus, in quo designatur luxuria populi, filias, sagittas, vel poenas diversas de providentia ejus exeuntes. Job 30: pharetram suam aperuit, et afflixit me. Tertio ponit puniti delusionem: factus sum in derisum omni populo. Hoc est impletum Jer. 20: factus sum in derisum tota die, omnes subsannant me: sicut etiam populus ab aliis derisui habitus est. Replevit me. Hic ostendit, quod copiose: et primo quantum ad multitudinem poenarum: replevit amaritudinibus, angustiis diversis, inebriavit, abundanter intulit. Jerem. 41. Secundo ibi, confregit, quantum ad numerum punitorum.
3:17
Hic prosequitur afflictiones: dentes, bellatores, quibus defendebantur, sicut bestia dentibus, ad numerum, ut nullus remaneret, cinere, vilitate. Job 4: dentes catulorum leonum contriti sunt. Ps. 101: cinerem tamquam panem manducabam. Et repulsa est anima mea. Hic assumit reprobationem. Repulsa, a misericordia Dei. Psalm. 88: tu autem repulisti et despexisti. Oblitus sum, per experientiam malorum. Eccl. 11: malitia unius horae oblivionem facit luxuriae magnae. Et dixi. Hic concludit desperationem; quasi dicat: quia in angustiis sum, et dominus repulit me ut non adjuvet, dixi, in corde meo ex persona desperantium.
3:18
Periit finis, quasi: non consequar quod expectabam. Jerem. 2: desperavi, nequaquam faciam. Malach. 3: et dixistis: vanus est qui servit Deo.
3:22
Hic ponit argumenta ad excludendam desperationem: et primo ex divina misericordia; secundo ex divina justitia, ibi, ut conteret sub pedibus omnes vinctos terrae; tertio ex divina potentia, ibi, quis est iste qui dixit ut fieret, domino non jubente? Circa primum duo facit. Primo ostendit divinam misericordiam quantum ad collationem beneficiorum; secundo quantum ad relaxationem poenarum, ibi, quia non repellet in sempiternum. Circa primum tria ponit. Primo praeteritorum beneficiorum memoriam; secundo praesentium experientiam, ibi, misericordiae domini quia non sumus consumpti; tertio quantum ad expectationem futurorum, ibi, bonus est dominus sperantibus in eum. Circa primum tria. Primo propheta inducit Deum ad considerationem malorum quae sustinuerunt, dicens: domine, qui dissimulans oblitus nostri videris, recordare, liberans, paupertatis, quantum ad spoliationem bonorum, transgressionis, culpae, quae est causa tantae miseriae, absinthii, quantum ad amaritudinem et afflictionem hominum. Infra ult.: recordare, domine, quid acciderit nobis. Secundo reducit seipsum in memoriam beneficiorum quae receperunt: memoria memor ero, scilicet beneficiorum, et tabescet, deficiet ex admiratione, vel desiderio. Ps. 41: haec recordatus sum, et effudi in me animam meam. Tertio concludit fiduciam, haec recolens, scilicet beneficia. Eccl. ult.: memoratus sum misericordiae tuae, domine.
3:23
Hic ponit experientiam divinae misericordiae in praesenti: et primo ponitur ipsius recognitio: misericordiae domini; quasi, non puniens ac si immisericors, quia citra condignum punivit, non ad nihilum redigens nos. Jer. 10: corripe me, domine, verumtamen in judicio, non in furore, ne forte ad nihilum redigas me. Secundo ponitur hujus a domino approbatio: novi diluculo, idest aperte, ego dominus. Multa est fides tua, idest Jeremiae, qui inter supplicia recognoscis beneficia. Matth. 15: magna est fides tua, fiat tibi sicut vis.
3:24
Tertio ponit intentam conclusionem: pars mea dominus, quia ipsum mihi, aliis spretis, in partem elegi. Ps. 15: dominus pars hereditatis meae, et calicis mei.
3:26
Hic ostendit divinam misericordiam ex expectatione futurorum: et primo ponit expectationem; secundo expectationis conditionem, ibi, sedebit solitarius, et tacebit. Circa primum tria facit. Primo ponit expectationis fructum, bonus, quasi propria bona diffundens. Ps. 72: quam bonus Israel Deus his qui recto sunt corde. Secundo ponit expectandi modum: bonum est praestolari cum silentio, patienter, sine murmure. Isa. 30: in silentio et spe erit fortitudo vestra.
3:27
Tertio expectationis tempus: bonum est viro cum portaverit jugum, timoris domini et amoris, ab adolescentia, ut fervens aetas deprimatur, et facilius ad bona assuescat. Prov. 22: adolescens juxta viam suam, etiam cum senuerit, non recedet ab ea.
3:28
Hic ponit expectantis conditionem: et primo quantum ad altitudinem contemplationis: solitarius, ut non impediatur, tacebit, a tumultibus cogitationum, et desideriorum: quia per hoc levavit se supra se, et ad divina consideranda. Oseae 2: ducam eam in solitudinem, et loquar ad cor ejus. Vel in hoc ostendit expectantis dejectionem, quia manet ad expectandum: sedebit solitarius et tacebit, quia abjectus, et levabit superbiendo.
3:29
Secundo quantum ad humilitatem locutionis: ponet in pulvere, os suum, humiliter loquens. Isa. 29: de humo audietur eloquium tuum.
3:30
Tertio quantum ad patientiam tribulationis: dabit percutienti se maxillam, paratus dare. Matth. 5: si quis percusserit te in una maxilla, praebe ei et alteram. Saturabitur, delectabitur, quasi per hoc veniam sperans. Rom. 5: non solum autem, sed et gloriamur in tribulationibus nostris. Isa. 50: corpus meum dedi percutientibus, et genas meas vellentibus.
3:32
Hic ostendit divinam misericordiam quantum ad relaxationem poenarum: et primo ponit a poenis absolutionem: non repellet, quia non semper puniet. Psal. 93: non repellet dominus plebem suam. Isa. 28: non in perpetuum triturans triturabit illum, nec vexabit illum. Secundo sumit ad hoc rationem ex divina pietate: quia abjecit et miserebitur: pii enim patris est, postquam percusserit ad corrigendum, consolari. Tob. 3: si in correctione fuerit, ad misericordiam tuam pervenire licebit.
3:33
Et ex hominum amore: non enim humiliavit ex corde suo, idest deposuit ab amore suo. Psal. 35: filii autem hominum in tegmine alarum tuarum sperabunt.
3:36
Hic sumit argumentum a divina justitia: et primo excludit ab ipsa tyrannicam oppressionem: dominus ignoravit, practice, ut contereret, quasi tyrannus, qui praeter judicium opprimit, vinctos, afflictos. Psal. 68: exaudivit pauperes dominus, et vinctos suos non despexit. Secundo excludit judicis perversitatem: ut declinaret, scilicet a rectitudine, supple. Dominus ignoravit. Job 34: vere Deus non condemnabit frustra, nec omnipotens subvertet judicium. Tertio excludit in judicio perversam intentionem, sicut est in illis qui sub pallio justitiae alios opprimere intendunt: ut perverteret in judicio, idest per judicium, dominus ignoravit. Prov. 4: vias, quae a dextris sunt, novit dominus.
3:37
Hic sumit argumenta a divina potentia, qua omnia gubernat et providet: et primo contra illos qui derogant divinae providentiae, infideliter blasphemando: quis est iste qui dixit ut fieret aliquid, etsi non omnia, sine Dei providentia?
3:38
In quo excluditur haeresis illorum qui dicunt, quod providentia Dei extendit se usque ad universalia, et incorporalia, sicut corpora caelestia, et etiam usque ad homines propter conformitatem naturae humanae ad Deum, ut dicit Rabbi Moyses: alia autem particularia non cognoscit Deus: ex ore altissimi, idest sententia, bona, prospera, mala, adversa: in quo excludit errorem illorum qui dicunt omnia a casu fieri, et etiam qui dicunt a Deo non esse aliquam poenam, sicut dicit Tullius. Joan. 1: omnia per ipsum facta sunt, et sine ipso factum est nihil. Isa. 45: ego dominus faciens bona et creans mala.
3:39
Secundo loquitur contra eos qui derogant per impatientiam murmurando: quid murmuravit, idest quare, pro peccatis suis, idest pro his quae pro peccatis suis patitur? Sapien. 1: custodite vos a murmuratione, quae nihil prodest, et a detractione parcite linguae.
3:42
Hic jam, assumpta fiducia, convertit se ad petendum divinam misericordiam: et circa hoc duo facit. Primo ponit praeparationem ad orationem; secundo ponitur oratio, ibi, nos inique egimus. Circa primum duo. Primo paratur locus orationi per vitae emendationem: scrutemur, discutiendo peccata praeterita, et quaeramus, dominum, desiderio cordis, et petentes auxilium: quo accepto, revertamur, bene operando. Jer. 2: vide vias tuas in convalle, scito quid feceris. Secundo paratur locus per devotionem: levemus corda. 1 Tim. 2: volo viros orare in omni loco levantes manus suas. Nos inique egimus. Hic incipit oratio: et primo captat benevolentiam; secundo accusat culpam, ibi, vidisti, domine, iniquitatem; tertio petit vindictam, ibi, reddes vicem, et cetera. Circa primum tria.
3:46
Primo captat benevolentiam ex persona sua, et populi conquerentis, secundo ex persona adversarii, ibi, aperuerunt super nos os suum omnes inimici; tertio ex persona judicis, ibi, invocavi nomen tuum, domine. Benevolentiam autem ex persona sua et populi captat proponendo sua incommoda: unde circa primum duo facit. Primo ponit populi afflictionem; secundo suam compassionem, ibi, oculus meus afflictus est. Circa primum duo. Primo confitetur culpam, ne sequens poena vergat in judicis crudelitatem: inique, peccando contra proximum, ad iracundiam, peccando in Deum, inexorabilis, quia non flexibilis ad orationes nostras. Jer. 7: tu ergo noli orare pro populo isto, neque assumas pro eis orationem et laudem, quia te non exaudiam. Joan.: 9 peccatores Deus non ex audit: sed si quis cultor Dei est, hunc exaudit. Secundo proponit peccatum.
Percussisti nos, primo tribulationibus diversis, et ad ultimum occidisti. Prov. 6: quia zelus, et furor viri non parcet in die vindictae. Secundo quantum ad peccantium orationis repulsionem, opposuisti nubem, idest peccata nostra, apponens ea contra orationem nostram. Isa. 59: peccata vestra diviserunt inter vos et Deum vestrum. Tertio quantum ad ipsorum dispersionem, eradicationem, quasi eradicatos a firmitate protectionis tuae, et indignatione tua plenos. Sap. 4: a nimietate ventorum eradicabuntur, confringentur rami inconsummati.
Hic captat benevolentiam ex parte adversarii, excitans contra ipsum indignationem ex malis quae sibi intulit. Et primo ponitur praeparatio ad capiendum; secundo ipsa captivatio, ibi, venatione ceperunt me. Circa primum tria. Primo hostium praeparatio, aperuerunt, quasi praeparati ad devorandum. Psal. 21: aperuerunt super me os suum, sicut leo rapiens et rugiens. Secundo ponitur prophetarum deceptio, per quos contra hostes muniri debuerunt: formido, causa formidinis ante captivitatem, et laqueus, in captivitate, contritio, post captivitatem, vaticinatio, falsorum prophetarum. Isa. 24: formido et fovea, et laqueus super te qui habitator es terrae. Tertio ponitur sua compassio, divisiones, quasi pro singulis miseriis plorans. Psal. 118: exitus aquarum deduxerunt oculi mei. Sciendum tamen, quod isti tres versus, secundum quosdam, debent praeponi praecedentibus, ut phe littera sit ante ain, praeter solitum morem.
3:49
Hic ponitur prophetae compassio: et primo quantum ad exteriorem planctum: oculus meus afflictus est, lacrymans, nec tacuit, a lacrymis, requies, a tribulationibus populo. Jer. 9: dederunt oculi mei lacrymas, quia vox lamentationis audita est de Sion. Et planctus terminus, donec respiceret, misericordiae oculo. Psalm. 101: quoniam prospexit de excelso sancto suo.
3:51
Secundo quantum ad interioris doloris aculeum: oculus meus, videns depraedationem terrae, depraedatus est animam meam, spolians eam laetitia, vel plangens totum dolorem cordis exterius traxit.
Hic ponitur afflictio in quam inciderunt: et primo ponitur ipsa captio: venatione; quasi, insidiis, ingeniis, et viribus operantes, inimici, scilicet Chaldaei, gratis, quia scilicet nihil eos laeseram, nihil mihi profuerant. Isa. 52: Assur absque ulla causa calumniatus est eum. Jer. 16: post haec mittam venatores multos et venabuntur eos. Secundo ponitur captorum incarceratio: lapsa est in lacum, carceris et captivitatis, vita mea. Psal. 87: posuerunt me in lacu inferiori, in tenebrosis, et in umbra mortis. Tertio incarceratorum afflictio: inundaverunt, multiplicatae sunt, aquae, tribulationum, dixi, desperans et impatiens. Jonae 2: omnes gurgites tui super me transierunt.
Hic captat benevolentiam ex judicis persona: et primo ostendit ejus misericordiam ad miseros; secundo ostendit ipsius justitiam, ibi, judicasti, domine, causam animae meae. Circa primum tria ponit. Primo miserorum orationem: invocavi, alias in angustiis existens, de lacu novissimo, de maximis tribulationibus; sicut in Aegypto; et in libro judicum frequenter. Eccli. 51: invocavi dominum patrem domini mei, ut non derelinquat me. Secundo ponit orationis misericordem exauditionem: vocem meam audisti, ita et nunc ne avertas. Psal. 6: exaudivit orationem meam dominus, orationem meam suscepit. Tertio commemorat post auditam orationem, confortationem: appropinquasti in die, confirmans me auxilio tuo; ita et nunc. Job 17: pone me juxta te. Isai. 41: ne timeas, serve meus, quia ego tecum sum, ne declines.
Hic commendat judicem de justitia, judicasti, in praeteritis temporibus; ita nunc fac. Psal. 42: judica me Deus, et discerne causam meam. Vidisti. Hic, captata benevolentia judicis, proponit accusationem contra adversarium: et primo accusat iniquitatem operis: vidisti, domine; quasi dicat: non possunt negare tibi notum. Supra 1: intret omne malum eorum coram te, et vindemia eos, sicut vindemiasti me. Secundo accusat furorem cordis: vidisti omne furorem. Jerem. 18: venite, cogitemus contra Jeremiam cogitationes. Tertio accusat peccatum oris: audisti opprobrium.
Hic accusat peccatum ejus, et primo quantum ad opprobriorum irrogationem: audisti opprobrium; quasi dicat: non indiget probatione. Dan. 9: Jerusalem, et populus tuus opprobrium sunt omnibus per circuitum nostrum. Secundo quantum ad comminationes, labia insurgentium. Psal. 37: qui inquirebant mala mihi, locuti sunt vanitates. Tertio quantum ad irrisionem et insultationem: sessionem, quia sedent in Concilio ad me destruendum, resurrectionem, exaltationem, Psalmus eorum, quia de me irrisoria cantica faciunt. Et possunt omnia haec intelligi in persona prophetae, vel in persona populi, ut prius dictum est. Job 30: nunc in eorum canticum versus sum, et factus sum illis in proverbium. Psal. 68: in me psallebant qui bibebant vinum.
Hic petit vindictam de adversariis: et propter securitatem exauditae orationis ponit magis praedicendo quam orando: unde duo facit. Primo praedicit justam peccatorum retributionem, reddes vicem, idest poenas. Psal. 27: secundum opera eorum tribue illis, redde retributionem eorum ipsis. Secundo ponit poenae determinationem: et primo quantum ad durationem, dabo eis laborem tuum, idest peccatum in quo te laborare fecerunt. Isa. 1: laboravi sustinens: scutum cordis; idest, pro peccato eorum retribues scutum cordis, scilicet duritiam, ut non penetrentur sagittis gratiae tuae in gladio verbi tui. Job 41: corpus illius quasi scuta fusilia. Secundo quantum ad poenam corporis: persequeris, diversis afflictionibus, tandem conteres, per mortem et aeternam damnationem, sub caelis, qui in caelis esse voluerunt. Jerem. 17: induc super eos diem afflictionis, et duplici contritione contere eos, domine Deus noster. Psal. 82: ita persequeris eos in tempestate tua, et in ira tua turbabis eos.
3:41
ORANTE (Orant). - The early Christians adopted for prayer the same gestures used by the pagans (Cicero, Fam. 7, 5; Virgil, Aen., II, 687 ff.; Apuleius, De mundo, 33) and by the Jewish people (Ex. 17, 11; Lam. 3, 41).
The initial dialogue between the celebrant and the people contains the three traditional phrases with the corresponding responses of the people: the celebrant's greeting and the two exhortations Sursum corda (Jn 11:41; Col 3:1; Lam 3:41) and Gratias agamus (a similar formula pronounced by the Jews after the meal), already referred to by St. Cyprian and by Hippolytus. …
3:66
… With the door open the following texts are recited: Ps. 79:6-7; 69:25; Lam. 3:66. The 4th cup is filled and Ps. 115-18 (v. HALLEL), 136 and various extra-biblical hymns are read. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.