By the crown of the head he no doubt understands all those ornaments by which that people had been adorned. They had a kingdom and a priesthood, which were like two luminaries or two precious jewels; they had also other things by which the Lord had adorned them. As, then, they were endued with such excellent things, they are said to have borne a crown on their head But a crown was not only taken for a diadem, — it was also a symbol of joy and of honor; for not only kings then wore crowns, but men were crowned at weddings and feasts, at games also, and theatres. The Prophet, in a word, complains, that though many ornaments did belong to the people, yet now they were denuded of them all: The crown, he says, has fallen from our head ²³⁵²³⁵     The words are, —
   Fallen has the crown of our head.
   Then the “woe” in the next line is only declarative, —
   Woe is now to us, because we have sinned.
   The particle “now” is omitted in our version. — Ed.

He then exclaims, Woe to us now, for we have sinned! Here he sets forth an extreme misery, and at the same time shews that all hope of restoration was taken away. He, however, mentions the cause, because they had done wickedly By saying this he did not intend to exasperate their sorrow, so that they who were thus afflicted might murmur against God; but, on the contrary, his object was to humble the afflicted, so that they might perceive that they were justly punished. It is the same as though he had summoned them as guilty before the tribunal of God, and pronounced in one word that they justly suffered or sustained so grievous a punishment; for a just God is an avenger of wickedness.

We hence conclude, that when he said yesterday that the fathers who had sinned were dead, and their iniquity was borne by their children, he did not so speak as to exempt the living from all blame; for here he condemns them and includes himself in the number. But I explained yesterday the meaning of that verse; and here the Prophet ingenuously confesses that the people were justly punished, because they had by their sins provoked the wrath of God. And this doctrine ought to be carefully observed; because when we are pressed down by adversities, Satan will excite us to sorrow, and at the same time hurry us on to rage, except this doctrine comes to our minds, that we have to do with God, who is a righteous Judge. For the knowledge of our sins will tame our pride and also check all those clamorous complaints, which the unbelieving are wont to utter when they rise up against God. Our evils, then, ought to lead us to consider God’s judgment and to confess our sins; and this was the end which our Prophet had in view. It follows, —