Lamentations 4
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Lamentations 4
How Is the Gold Become Dim!
1How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
Jamieson-Fausset-Brown
CHAPTER (ELEGY) 4
La 4:1-22. The Sad Capture of Jerusalem, the Hope of Restoration, and the Retribution Awaiting Idumea for Joining Babylon against Judea.
Aleph.
1. gold--the splendid adornment of the temple [Calvin] (La 1:10; 1Ki 6:22; Jr 52:19); or, the principal men of Judea [Grotius] (La 4:2).
stones of ... sanctuary--the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
Beth.
CHAPTER (ELEGY) 4
La 4:1-22. The Sad Capture of Jerusalem, the Hope of Restoration, and the Retribution Awaiting Idumea for Joining Babylon against Judea.
Aleph.
1. gold--the splendid adornment of the temple [Calvin] (La 1:10; 1Ki 6:22; Jr 52:19); or, the principal men of Judea [Grotius] (La 4:2).
stones of ... sanctuary--the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
Beth.
The Pulpit Commentary
How is the gold become dim!… the stones of the sanctuary, etc. "Alas for the sad sights of the capture of Jerusalem! The most fine gold has lost its brilliance now that the fire of Nebuzar-adan (2Ki_25:9) has passed over it, and the precious stones, consecrated to Jehovah, have been cast out into the open street!" Not that the latter part of this description can have corresponded to literal fact. None of the hallowed jewels would have been treated with such indifference. The expression must be as figurative as the parallel one, "to cast pearls before swine," in Mat_7:6. The precious stones are the "sons of Zion," who are compared to "fine gold" in Mat_7:2, precisely as they are in Zec_9:16 (comp. Zec_9:13," Thy sons, O Zion") to "the stones of a crown." They are called "stones of the sanctuary," in allusion, perhaps, to the precious stones employed in the decoration of the temple according to 1Ch_29:2 and 2Ch_3:6. But we may also translate hallowed stones, which better suits the figurative use of the phrase. Those, however, who adopt the literal interpretation, explain "the stones of the sanctuary" of the hewn stones of the fabric of the temple, which are described as "costly" in 1Ki_5:17. But how can even a poet have represented the enemy as carrying these stones out and throwing them down in the street? On the other hand, in an earlier lamentation we are expressly told that the young children "fainted for hunger in the top of every street" (Lam_2:19).
How is the gold become dim!… the stones of the sanctuary, etc. "Alas for the sad sights of the capture of Jerusalem! The most fine gold has lost its brilliance now that the fire of Nebuzar-adan (2Ki_25:9) has passed over it, and the precious stones, consecrated to Jehovah, have been cast out into the open street!" Not that the latter part of this description can have corresponded to literal fact. None of the hallowed jewels would have been treated with such indifference. The expression must be as figurative as the parallel one, "to cast pearls before swine," in Mat_7:6. The precious stones are the "sons of Zion," who are compared to "fine gold" in Mat_7:2, precisely as they are in Zec_9:16 (comp. Zec_9:13," Thy sons, O Zion") to "the stones of a crown." They are called "stones of the sanctuary," in allusion, perhaps, to the precious stones employed in the decoration of the temple according to 1Ch_29:2 and 2Ch_3:6. But we may also translate hallowed stones, which better suits the figurative use of the phrase. Those, however, who adopt the literal interpretation, explain "the stones of the sanctuary" of the hewn stones of the fabric of the temple, which are described as "costly" in 1Ki_5:17. But how can even a poet have represented the enemy as carrying these stones out and throwing them down in the street? On the other hand, in an earlier lamentation we are expressly told that the young children "fainted for hunger in the top of every street" (Lam_2:19).
2The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
Jamieson-Fausset-Brown
2. comparable to ... gold--(Job 28:16, 19).
earthen pitchers--(Is 30:14; Jr 19:11).
Gimel.
2. comparable to ... gold--(Job 28:16, 19).
earthen pitchers--(Is 30:14; Jr 19:11).
Gimel.
The Pulpit Commentary
The precious sons of Zion; i.e. not merely the nobility, but the people of Judah in general. It is needless (as the literal interpreters of Lam_4:1 are compelled to do) to alter b'ne (sons) into bātte (houses) or 'abne (stones). The comparison of men to potters' vessels is familiar to the Hebrew writers (comp. Isa_22:24; Isa_45:9).
The precious sons of Zion; i.e. not merely the nobility, but the people of Judah in general. It is needless (as the literal interpreters of Lam_4:1 are compelled to do) to alter b'ne (sons) into bātte (houses) or 'abne (stones). The comparison of men to potters' vessels is familiar to the Hebrew writers (comp. Isa_22:24; Isa_45:9).
3Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.
Jamieson-Fausset-Brown
3. sea monsters ... breast--Whales and other cetaceous monsters are mammalian. Even they suckle their young; but the Jewish women in the siege, so desperate was their misery, ate theirs (La 4:10; La 2:20). Others translate, "jackals."
ostriches--see on Job 39:14; Job 39:16, on their forsaking their young.
Daleth.
3. sea monsters ... breast--Whales and other cetaceous monsters are mammalian. Even they suckle their young; but the Jewish women in the siege, so desperate was their misery, ate theirs (La 4:10; La 2:20). Others translate, "jackals."
ostriches--see on Job 39:14; Job 39:16, on their forsaking their young.
Daleth.
The Pulpit Commentary
The sea monsters; rather, the jackals (tannin, the Aramaic form of the plural for tannim). Cruel, like the ostriches in the wilderness. So in Job (Job_39:14-16) it is said of the ostrich that she "leaveth her eggs in the earth, and warmeth them in dust, and forgetteth that the foot may crush them, or that the wild beast may break them. She is hardened against her young ones, as though they were not hers." The description is literally true, if we add a detail not mentioned by the sacred poet. The eggs destined for hatching are deposited in a nest hole scratched in the sand, but there are other eggs laid, not in the sand, but near it, to all appearance forsaken. These eggs, however, are not exposed in simple stupidity, though they do often fall victims to violence. "They are intended for the nourishment of the newly hatched young ones, which in barren districts would at first find difficulty in procuring food".
The sea monsters; rather, the jackals (tannin, the Aramaic form of the plural for tannim). Cruel, like the ostriches in the wilderness. So in Job (Job_39:14-16) it is said of the ostrich that she "leaveth her eggs in the earth, and warmeth them in dust, and forgetteth that the foot may crush them, or that the wild beast may break them. She is hardened against her young ones, as though they were not hers." The description is literally true, if we add a detail not mentioned by the sacred poet. The eggs destined for hatching are deposited in a nest hole scratched in the sand, but there are other eggs laid, not in the sand, but near it, to all appearance forsaken. These eggs, however, are not exposed in simple stupidity, though they do often fall victims to violence. "They are intended for the nourishment of the newly hatched young ones, which in barren districts would at first find difficulty in procuring food".
4The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.
Jamieson-Fausset-Brown
4. thirst--The mothers have no milk to give through the famine.
He.
4. thirst--The mothers have no milk to give through the famine.
He.
The Pulpit Commentary
Breaketh it unto them. The Jewish bread, consisting of round or oval cakes.
Breaketh it unto them. The Jewish bread, consisting of round or oval cakes.
5They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
Jamieson-Fausset-Brown
5. delicately--on dainties.
are desolate--or, "perish."
in scarlet embrace dunghills--Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.
embrace--They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8).
Vau.
5. delicately--on dainties.
are desolate--or, "perish."
in scarlet embrace dunghills--Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.
embrace--They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8).
Vau.
The Pulpit Commentary
They that did feed delicately, etc. i.e. luxuriously. The rendering has been disputed, but without sufficient ground. "They that did eat at dainties," i.e. pink at their dainty food, is forced. The Aramaic mark of the accusative need not surprise us in Lamentations (comp. Jer_40:2). Brought up in scarlet; rather, borne upon scarlet; i.e. resting upon scarlet-covered couches. The poet speaks of adults, not of children.
They that did feed delicately, etc. i.e. luxuriously. The rendering has been disputed, but without sufficient ground. "They that did eat at dainties," i.e. pink at their dainty food, is forced. The Aramaic mark of the accusative need not surprise us in Lamentations (comp. Jer_40:2). Brought up in scarlet; rather, borne upon scarlet; i.e. resting upon scarlet-covered couches. The poet speaks of adults, not of children.
6For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
Jamieson-Fausset-Brown
6. greater than ... Sodom--(Mt 11:23). No prophets had been sent to Sodom, as there had been to Judea; therefore the punishment of the latter was heavier than that of the former.
overthrown ... in a moment--whereas the Jews had to endure the protracted and manifold hardships of a siege.
no hands stayed on her--No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom.
Zain.
6. greater than ... Sodom--(Mt 11:23). No prophets had been sent to Sodom, as there had been to Judea; therefore the punishment of the latter was heavier than that of the former.
overthrown ... in a moment--whereas the Jews had to endure the protracted and manifold hardships of a siege.
no hands stayed on her--No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom.
Zain.
The Pulpit Commentary
The punishment of the iniquity... the punishment of the sin. This is a possible rendering (see Gen_4:13; Zec_14:19), but the renderings, "the iniquity," "the sin? are preferable, and yield a finer meaning, viz. that the punishment having been so severe, the guilt must have been in proportion. And no hands stayed on her. To make the picture of sudden destruction more vivid, the poet alludes to the ordinary circumstances of the capture of a city, the "hands" of a fierce soldiery ever "whirling" a destroying sword. Comp. "the swinging of the hand of Jehovah Sabaoth, which he swingeth against it" (Isa_19:16).
The punishment of the iniquity... the punishment of the sin. This is a possible rendering (see Gen_4:13; Zec_14:19), but the renderings, "the iniquity," "the sin? are preferable, and yield a finer meaning, viz. that the punishment having been so severe, the guilt must have been in proportion. And no hands stayed on her. To make the picture of sudden destruction more vivid, the poet alludes to the ordinary circumstances of the capture of a city, the "hands" of a fierce soldiery ever "whirling" a destroying sword. Comp. "the swinging of the hand of Jehovah Sabaoth, which he swingeth against it" (Isa_19:16).
7Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:
Jamieson-Fausset-Brown
7. Nazarites--literally, "separated ones" (Nu 6:2). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their body not to be the less fair and ruddy for their abstinence from strong drink. Compare the similar case of Daniel, &c. (Da 1:8-15). Also David (1Sa 16:12; 17:42). Type of Messiah (So 5:10).
rubies--Gesenius translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.
polishing--They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.
Cheth.
7. Nazarites--literally, "separated ones" (Nu 6:2). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their body not to be the less fair and ruddy for their abstinence from strong drink. Compare the similar case of Daniel, &c. (Da 1:8-15). Also David (1Sa 16:12; 17:42). Type of Messiah (So 5:10).
rubies--Gesenius translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.
polishing--They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.
Cheth.
The Pulpit Commentary
Her Nazarites; rather, her eminent ones (just as Joseph is called n'zir ekhav,"eminent among his brethren"). The rendering of the Authorized Version is lexically possible, but is intrinsically improbable. The Nazarites constituted too small a portion of the Jewish people to receive so prominent a place in the elegy. Rubies; rather, corals. Their polishing was of sapphire; literally, their shape was (like) a sapphire. But the point in which the sapphire is compared to the bodies of the princes is evidently not the outline of its form, but its gleaming brilliant appearance; so that the Authorized Version is substantially correct.
Her Nazarites; rather, her eminent ones (just as Joseph is called n'zir ekhav,"eminent among his brethren"). The rendering of the Authorized Version is lexically possible, but is intrinsically improbable. The Nazarites constituted too small a portion of the Jewish people to receive so prominent a place in the elegy. Rubies; rather, corals. Their polishing was of sapphire; literally, their shape was (like) a sapphire. But the point in which the sapphire is compared to the bodies of the princes is evidently not the outline of its form, but its gleaming brilliant appearance; so that the Authorized Version is substantially correct.
8Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
Jamieson-Fausset-Brown
8. blacker than ... coal--or, "than blackness" itself (Joe 2:6; Na 2:10).
like a stick--as withered as a dry stick.
Teth.
8. blacker than ... coal--or, "than blackness" itself (Joe 2:6; Na 2:10).
like a stick--as withered as a dry stick.
Teth.
The Pulpit Commentary
Their visage is blacker than a coal; rather, their appearance is darker than blackness—one of the hyperboles which seem to indicate that the poem was not written at the very moment of the calamity described (comp. Job_30:30). Not known in the streets. Another point of contact with the Book of Job (Job_2:12). Their skin, etc. Again we must compare the lamentations of Job (Job_19:20; Job_30:30). Psa_102:5 may also be quoted; for the second half of the verse is toe short unless we insert "to my skin" before "to my flesh."
Their visage is blacker than a coal; rather, their appearance is darker than blackness—one of the hyperboles which seem to indicate that the poem was not written at the very moment of the calamity described (comp. Job_30:30). Not known in the streets. Another point of contact with the Book of Job (Job_2:12). Their skin, etc. Again we must compare the lamentations of Job (Job_19:20; Job_30:30). Psa_102:5 may also be quoted; for the second half of the verse is toe short unless we insert "to my skin" before "to my flesh."
9They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.
Jamieson-Fausset-Brown
9. The speedy death by the sword is better than the lingering death by famine.
pine away--literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."
want of ... fruits--The words in italics have to be supplied in the original (Ge 18:28; Psa 109:24).
Jod.
9. The speedy death by the sword is better than the lingering death by famine.
pine away--literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."
want of ... fruits--The words in italics have to be supplied in the original (Ge 18:28; Psa 109:24).
Jod.
The Pulpit Commentary
The miserable condition just now described maintains a sad pre-eminence even when compared with the fate of the slain in battle. And why! For these pine away (literally, melt away), stricken through (with the pangs of hunger). The Authorized Version takes the subject of the second half of the verse to be the famished. But it is, perhaps, more natural to take it to be those wounded in a battle, to whom the expression, "stricken through," is actually applied in ch. 37:10; 51:4. In this case the line had better be rendered thus: For those pine away, stricken through, leaving the fruits of the field (which they no longer need). The word rendered "pine away" would be particularly applicable to those who perished from loss of blood.
The miserable condition just now described maintains a sad pre-eminence even when compared with the fate of the slain in battle. And why! For these pine away (literally, melt away), stricken through (with the pangs of hunger). The Authorized Version takes the subject of the second half of the verse to be the famished. But it is, perhaps, more natural to take it to be those wounded in a battle, to whom the expression, "stricken through," is actually applied in ch. 37:10; 51:4. In this case the line had better be rendered thus: For those pine away, stricken through, leaving the fruits of the field (which they no longer need). The word rendered "pine away" would be particularly applicable to those who perished from loss of blood.
10The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
Jamieson-Fausset-Brown
10. (La 2:20; De 28:56, 57).
pitiful--naturally at other times compassionate (Is 49:15). Josephus describes the unnatural act as it took place in the siege under Titus.
sodden--boiled.
Caph.
10. (La 2:20; De 28:56, 57).
pitiful--naturally at other times compassionate (Is 49:15). Josephus describes the unnatural act as it took place in the siege under Titus.
sodden--boiled.
Caph.
The Pulpit Commentary
The pitiful women. Strange contrast between the compassionate nature of woman (comp. Isa_49:15) and the dread horrors of this moral as well as physical catastrophe (comp. note on Lam_2:20).
The pitiful women. Strange contrast between the compassionate nature of woman (comp. Isa_49:15) and the dread horrors of this moral as well as physical catastrophe (comp. note on Lam_2:20).
The LORD Hath Accomplished His Fury
11The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
Jamieson-Fausset-Brown
11. fire ... devoured ... foundations--(De 32:22; Jr 21:14). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of restoration.
Lamed.
11. fire ... devoured ... foundations--(De 32:22; Jr 21:14). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of restoration.
Lamed.
The Pulpit Commentary
Hath accomplished means here, not "hath finished," but "hath poured out in full measure," as in the song of Moses Jehovah declares that he will "spend his arrows upon them"—the Hebrew verb is the same as here (Deu_32:23). To show the completeness of Zion's ruin it is compared to a fire which hath devoured the (very) foundations thereof.
Hath accomplished means here, not "hath finished," but "hath poured out in full measure," as in the song of Moses Jehovah declares that he will "spend his arrows upon them"—the Hebrew verb is the same as here (Deu_32:23). To show the completeness of Zion's ruin it is compared to a fire which hath devoured the (very) foundations thereof.
12The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
Jamieson-Fausset-Brown
12. Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew it.
Mem.
12. Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew it.
Mem.
The Pulpit Commentary
The kings of the earth, etc. And yet Jerusalem had been taken twice before its capture by Nebuchadnezzar (see 1Ki_14:26; 2Ki_14:1-29 :131. How is the language of the second part to be accounted for? It will help us to an answer if we observe that the later Jews seem to have acquired an exorbitant confidence in their national future ever since the Book of Deuteronomy had become as it were canonical in the reign of Josiah. "The temple of Jehovah" was ever in their mouths (Jer_7:9), and the strong outward regard paid to the directions of the Law seemed to them to justify their believing in the fulfilment of its promises. And, in fact, the grand deliverance of Jerusalem in the reign of Hezekiah might, even without this misunderstanding of Deuteronomy, have inspired a firm faith in the security of Jerusalem. A sacred poet had already, on the occasion of that deliverance, declared of the holy city that "God upholdeth the same forever" (Psa_48:8), and also (in verses 4, 5) used the same hyperbole as the author of this lamentation to express the wide reaching interest felt in the fortunes of Jerusalem.
The kings of the earth, etc. And yet Jerusalem had been taken twice before its capture by Nebuchadnezzar (see 1Ki_14:26; 2Ki_14:1-29 :131. How is the language of the second part to be accounted for? It will help us to an answer if we observe that the later Jews seem to have acquired an exorbitant confidence in their national future ever since the Book of Deuteronomy had become as it were canonical in the reign of Josiah. "The temple of Jehovah" was ever in their mouths (Jer_7:9), and the strong outward regard paid to the directions of the Law seemed to them to justify their believing in the fulfilment of its promises. And, in fact, the grand deliverance of Jerusalem in the reign of Hezekiah might, even without this misunderstanding of Deuteronomy, have inspired a firm faith in the security of Jerusalem. A sacred poet had already, on the occasion of that deliverance, declared of the holy city that "God upholdeth the same forever" (Psa_48:8), and also (in verses 4, 5) used the same hyperbole as the author of this lamentation to express the wide reaching interest felt in the fortunes of Jerusalem.
13For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her,
Jamieson-Fausset-Brown
13. prophets--the false prophets (Jr 23:11, 21). Supply the sense thus: "For the sins ... these calamities have befallen her."
shed the blood of the just--(Mt 23:31, 37). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (Jas 5:6).
Nun.
13. prophets--the false prophets (Jr 23:11, 21). Supply the sense thus: "For the sins ... these calamities have befallen her."
shed the blood of the just--(Mt 23:31, 37). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (Jas 5:6).
Nun.
The Pulpit Commentary
For the sins of her prophets, etc. Instead of connecting this verse by a comma with the following, we should rather view it as a unit in itself, and understand at the beginning, "All this hath happened" The sins of the prophets and priests are mentioned together by Jeremiah (Jer_6:13; Jer_23:11), as well as by Isaiah (Isa_28:7). But we are nowhere else told that the spiritual leaders of the people, in these closing years of the Jewish state, were guilty of shedding innocent blood, unless this is to be inferred from the incident related in Jer_26:7, etc.
For the sins of her prophets, etc. Instead of connecting this verse by a comma with the following, we should rather view it as a unit in itself, and understand at the beginning, "All this hath happened" The sins of the prophets and priests are mentioned together by Jeremiah (Jer_6:13; Jer_23:11), as well as by Isaiah (Isa_28:7). But we are nowhere else told that the spiritual leaders of the people, in these closing years of the Jewish state, were guilty of shedding innocent blood, unless this is to be inferred from the incident related in Jer_26:7, etc.
14They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments.
Jamieson-Fausset-Brown
14. blind--with mental aberration.
polluted ... with blood--both with blood of one another mutually shed (for example, Jr 2:34), and with their blood shed by the enemy [Glassius].
not touch ... garments--as being defiled with blood (Nu 19:16).
Samech.
14. blind--with mental aberration.
polluted ... with blood--both with blood of one another mutually shed (for example, Jr 2:34), and with their blood shed by the enemy [Glassius].
not touch ... garments--as being defiled with blood (Nu 19:16).
Samech.
The Pulpit Commentary
They; i.e. the prophets and priests. Wandered as blind men. The leaders of the people are blinded by ignorance, for they know not the only true way of averting calamity, and by passion, for they have not that "eye" of the soul (Mat_6:22, Mat_6:23) which alone enables a man to see the good and the right course for himself individually, The" wandering," or, rather, "staggering" (comp. Psa_107:27, Authorized Version), however, may also refer to the panic stricken condition of those self. deceived deceivers when overtaken by God's punishment; comp. "wine of reeling" (Authorized Version, "astonishment"), Psa_60:3; also the prophecies in Deu_28:28, Deu_28:29; Jer_23:12. The doubt is whether "have wandered" refers to some period before the final catastrophe, or to the consternation produced by that awful surprise. The latter view seems the more probable. They have polluted themselves, etc. Their acts of violence have been continued to the very end of their term of power. Their garments are still stained with blood when the summons to depart into exile reaches them.
They; i.e. the prophets and priests. Wandered as blind men. The leaders of the people are blinded by ignorance, for they know not the only true way of averting calamity, and by passion, for they have not that "eye" of the soul (Mat_6:22, Mat_6:23) which alone enables a man to see the good and the right course for himself individually, The" wandering," or, rather, "staggering" (comp. Psa_107:27, Authorized Version), however, may also refer to the panic stricken condition of those self. deceived deceivers when overtaken by God's punishment; comp. "wine of reeling" (Authorized Version, "astonishment"), Psa_60:3; also the prophecies in Deu_28:28, Deu_28:29; Jer_23:12. The doubt is whether "have wandered" refers to some period before the final catastrophe, or to the consternation produced by that awful surprise. The latter view seems the more probable. They have polluted themselves, etc. Their acts of violence have been continued to the very end of their term of power. Their garments are still stained with blood when the summons to depart into exile reaches them.
15They cried unto them, Depart ye; it is unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn there.
Jamieson-Fausset-Brown
15. They ... them--"They," that is, "men" (La 4:14). Even the very Gentiles, regarded as unclean by the Jews, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart," as being unclean: so universal was the defilement of the city by blood.
wandered--As the false prophets and their followers had "wandered" blind with infatuated and idolatrous crime in the city (La 4:14), so they must now "wander" among the heathen in blind consternation with calamity.
they said--that is, the Gentiles said: it was said among the heathen, "The Jews shall no more sojourn in their own land" [Grotius]; or, wheresoever they go in their wandering exile, "they shall not stay long" [Ludovicus De Dieu], (De 28:65).
Pe.
15. They ... them--"They," that is, "men" (La 4:14). Even the very Gentiles, regarded as unclean by the Jews, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart," as being unclean: so universal was the defilement of the city by blood.
wandered--As the false prophets and their followers had "wandered" blind with infatuated and idolatrous crime in the city (La 4:14), so they must now "wander" among the heathen in blind consternation with calamity.
they said--that is, the Gentiles said: it was said among the heathen, "The Jews shall no more sojourn in their own land" [Grotius]; or, wheresoever they go in their wandering exile, "they shall not stay long" [Ludovicus De Dieu], (De 28:65).
Pe.
The Pulpit Commentary
They cried unto them, etc. As they leave the city they are pursued by the maledictions of those whom they have oppressed. It is unclean. The cry with which the leper was directed to warn off passengers, lest they should become infected (Le 13:45). There may be an allusion to this, but, though commonly accepted, the view is not certain, as the" leper" in the present case is not the person who raises the cry, but those who meet him. When they fled away and wandered. The clause is difficult. If the text is correct, Keil's explanation may perhaps pass, "When they fled away, (there) also they wandered," alluding to the "wandering" ascribed to them with a somewhat different shade of meaning in the preceding verso. In any case there ought to be a fuller stop than a comma after "touch not," which words close the first of the two parallel lines of which the verse consists. But very probably "when" (Hebrew, ki) is an intrusion, and we should begin the second line thus: "They fled, they also wandered about." They said among the heathen, etc. Even in their place of exile they found no rest (comp. Deu_28:65). This is better than understanding "the heathen" (literally, the nations) to mean "the Chaldean army," and the place of sojourn prohibited to be Jerusalem.
They cried unto them, etc. As they leave the city they are pursued by the maledictions of those whom they have oppressed. It is unclean. The cry with which the leper was directed to warn off passengers, lest they should become infected (Le 13:45). There may be an allusion to this, but, though commonly accepted, the view is not certain, as the" leper" in the present case is not the person who raises the cry, but those who meet him. When they fled away and wandered. The clause is difficult. If the text is correct, Keil's explanation may perhaps pass, "When they fled away, (there) also they wandered," alluding to the "wandering" ascribed to them with a somewhat different shade of meaning in the preceding verso. In any case there ought to be a fuller stop than a comma after "touch not," which words close the first of the two parallel lines of which the verse consists. But very probably "when" (Hebrew, ki) is an intrusion, and we should begin the second line thus: "They fled, they also wandered about." They said among the heathen, etc. Even in their place of exile they found no rest (comp. Deu_28:65). This is better than understanding "the heathen" (literally, the nations) to mean "the Chaldean army," and the place of sojourn prohibited to be Jerusalem.
The Anger of the LORD Hath Divided Them
16The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.
Jamieson-Fausset-Brown
16. Ain and Pe are here transposed (La 4:16, 17), as in La 2:16, 17; 3:46-51.
anger--literally, "face"; it is the countenance which, by its expression, manifests anger (Psa 34:16). Gesenius translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (Ex 33:14; 2Sa 17:11).
divided--dispersed the Jews.
they respected not ... priests--This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (2Ch 24:19-22) [Grotius]. Maurer explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (La 5:12). The evident antithesis to "As for us" (La 4:17) and the language of "the heathen" at the close of La 4:15, of which La 4:16 is the continuation, favor the former view.
Ain.
16. Ain and Pe are here transposed (La 4:16, 17), as in La 2:16, 17; 3:46-51.
anger--literally, "face"; it is the countenance which, by its expression, manifests anger (Psa 34:16). Gesenius translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (Ex 33:14; 2Sa 17:11).
divided--dispersed the Jews.
they respected not ... priests--This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (2Ch 24:19-22) [Grotius]. Maurer explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (La 5:12). The evident antithesis to "As for us" (La 4:17) and the language of "the heathen" at the close of La 4:15, of which La 4:16 is the continuation, favor the former view.
Ain.
The Pulpit Commentary
Hath divided them; i.e. hath scattered them, like "l will divide them in Jacob" (Gen_49:7).
Hath divided them; i.e. hath scattered them, like "l will divide them in Jacob" (Gen_49:7).
17As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us.
Jamieson-Fausset-Brown
17. As for us--This translation forms the best antithesis to the language of the heathen (La 4:15, 16). Calvin translates, "While as yet we stood as a state, our eyes failed," &c.
watched for a nation that could not save us--Egypt (2Ki 24:7; Is 30:7; Jr 37:5-11).
Tzaddi.
17. As for us--This translation forms the best antithesis to the language of the heathen (La 4:15, 16). Calvin translates, "While as yet we stood as a state, our eyes failed," &c.
watched for a nation that could not save us--Egypt (2Ki 24:7; Is 30:7; Jr 37:5-11).
Tzaddi.
The Pulpit Commentary
As for us, our eyes, etc.; rather (correcting the reading of the first word), Our eyes were still wasting away (as we looked) for our help in vain. To the very last the Jews leaned on "that broken reed," Egypt (Isa_36:6); how vain that hope would be Jeremiah had already told them (Jer_37:7, Jer_37:8). In our watching; i.e. earnestly and continually; or, on our watchtower.
As for us, our eyes, etc.; rather (correcting the reading of the first word), Our eyes were still wasting away (as we looked) for our help in vain. To the very last the Jews leaned on "that broken reed," Egypt (Isa_36:6); how vain that hope would be Jeremiah had already told them (Jer_37:7, Jer_37:8). In our watching; i.e. earnestly and continually; or, on our watchtower.
18They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.
Jamieson-Fausset-Brown
18. They--the Chaldeans.
cannot go--without danger.
Koph.
18. They--the Chaldeans.
cannot go--without danger.
Koph.
The Pulpit Commentary
They hunt our steps, etc. Realistic attempts to explain this line have not been wanting, but seem unsuccessful. The Chaldeans were either within the city or without. If within, they would not need literally to "hunt the steps" of the Jews; if without, they had not war engines adequate to shooting the inhabitants at some distance. Probably the expressions are metaphorical; they are similar to those used in Lam_3:52, immediately after which we meet with such a purely poetical phrase as, "They have cut off my life in the pit [Authorized Version, 'dungeon'], and cast a stone upon me" (see note on Lam_3:52-56).
They hunt our steps, etc. Realistic attempts to explain this line have not been wanting, but seem unsuccessful. The Chaldeans were either within the city or without. If within, they would not need literally to "hunt the steps" of the Jews; if without, they had not war engines adequate to shooting the inhabitants at some distance. Probably the expressions are metaphorical; they are similar to those used in Lam_3:52, immediately after which we meet with such a purely poetical phrase as, "They have cut off my life in the pit [Authorized Version, 'dungeon'], and cast a stone upon me" (see note on Lam_3:52-56).
19Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness.
Jamieson-Fausset-Brown
19. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness."
swifter ... than ... eagles--the Chaldean cavalry (Jr 4:13).
pursued--literally, "to be hot"; then, "to pursue hotly" (Ge 31:36). Thus they pursued and overtook Zedekiah (Jr 52:8, 9).
Resh.
19. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness."
swifter ... than ... eagles--the Chaldean cavalry (Jr 4:13).
pursued--literally, "to be hot"; then, "to pursue hotly" (Ge 31:36). Thus they pursued and overtook Zedekiah (Jr 52:8, 9).
Resh.
The Pulpit Commentary
Swifter than the eagles of the heaven. Jeremiah, or his imitator, repeats the figure which occurs in Jer_4:13. There is probably no special reference to the circumstances of the capture of Zedekiah (Jer_39:4, Jer_39:5); the escape of many fugitives would be similarly cut off.
Swifter than the eagles of the heaven. Jeremiah, or his imitator, repeats the figure which occurs in Jer_4:13. There is probably no special reference to the circumstances of the capture of Zedekiah (Jer_39:4, Jer_39:5); the escape of many fugitives would be similarly cut off.
20The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
Jamieson-Fausset-Brown
20. breath ... anointed of ... Lord--our king, with whose life ours was bound up. The original reference seems to have been to Josiah (2Ch 35:25), killed in battle with Pharaoh-necho; but the language is here applied to Zedekiah, who, though worthless, was still lineal representative of David, and type of Messiah, the "Anointed." Viewed personally the language is too favorable to apply to him.
live among the heathen--Under him we hoped to live securely, even in spite of the surrounding heathen nations [Grotius].
Schin.
20. breath ... anointed of ... Lord--our king, with whose life ours was bound up. The original reference seems to have been to Josiah (2Ch 35:25), killed in battle with Pharaoh-necho; but the language is here applied to Zedekiah, who, though worthless, was still lineal representative of David, and type of Messiah, the "Anointed." Viewed personally the language is too favorable to apply to him.
live among the heathen--Under him we hoped to live securely, even in spite of the surrounding heathen nations [Grotius].
Schin.
The Pulpit Commentary
The breath of our nostrils. The theocratic king was the direct representative of the people with Jehovah, and to him the promises of 2Sa_7:1-29. were conveyed. He was also, in a sense, the representative of Jehovah with the people. His throne was "the throne of Jehovah" (1Ch_29:23). A similar conception of the king was generally prevalent in antiquity. Most of all among the Egyptians; but, even in imperial Rome, we find Seneca ('De Clementia,' 2Sa_1:4, quoted by Archbishop Seeker, in Blayney) declaring, "Ille (Princeps) est spiritus vitalis, quem haec tot millia (civium) trahunt." For the Jewish, or Old Testament, conception, see Psa_28:8, where "his people" and "his anointed" are used almost synonymously. Was taken in their pits. A figure from hunting (comp. Lam_1:13; Psa_7:15). The fate of Zedekiah is referred to. Among the heathen; better, among the nations. The rendering of the Authorized Version suggests that the Jews hoped to preserve at least a qualified independence under their own king, even after their captivity.
The breath of our nostrils. The theocratic king was the direct representative of the people with Jehovah, and to him the promises of 2Sa_7:1-29. were conveyed. He was also, in a sense, the representative of Jehovah with the people. His throne was "the throne of Jehovah" (1Ch_29:23). A similar conception of the king was generally prevalent in antiquity. Most of all among the Egyptians; but, even in imperial Rome, we find Seneca ('De Clementia,' 2Sa_1:4, quoted by Archbishop Seeker, in Blayney) declaring, "Ille (Princeps) est spiritus vitalis, quem haec tot millia (civium) trahunt." For the Jewish, or Old Testament, conception, see Psa_28:8, where "his people" and "his anointed" are used almost synonymously. Was taken in their pits. A figure from hunting (comp. Lam_1:13; Psa_7:15). The fate of Zedekiah is referred to. Among the heathen; better, among the nations. The rendering of the Authorized Version suggests that the Jews hoped to preserve at least a qualified independence under their own king, even after their captivity.
Rejoice, O Daughter of Edom
21Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
Jamieson-Fausset-Brown
21. Rejoice--at our calamities (Psa 137:7). This is a prophecy that Edom should exult over the fall of Jerusalem. At the same time it is implied, Edom's joy shall be short-lived. Ironically she is told, Rejoice while thou mayest (Ec 11:9).
cup--for this image of the confounding effects of God's wrath, see Jr 13:12; 25:15, 16, 21; as to Edom, Jr 49:7-22.
Tau.
21. Rejoice--at our calamities (Psa 137:7). This is a prophecy that Edom should exult over the fall of Jerusalem. At the same time it is implied, Edom's joy shall be short-lived. Ironically she is told, Rejoice while thou mayest (Ec 11:9).
cup--for this image of the confounding effects of God's wrath, see Jr 13:12; 25:15, 16, 21; as to Edom, Jr 49:7-22.
Tau.
The Pulpit Commentary
Rejoice and be glad. An ironical address to Edom, who is bidden to enjoy her malicious triumph, but warned that it will be but short lived. How ungenerously the Edomites behaved at the fall of Jerusalem we are repeatedly told (see on Jer_49:7). In the land of Uz. As to the situation of Uz, see on Jer_25:20. The cup; one of Jeremiah's images (see Jer_25:15).
Rejoice and be glad. An ironical address to Edom, who is bidden to enjoy her malicious triumph, but warned that it will be but short lived. How ungenerously the Edomites behaved at the fall of Jerusalem we are repeatedly told (see on Jer_49:7). In the land of Uz. As to the situation of Uz, see on Jer_25:20. The cup; one of Jeremiah's images (see Jer_25:15).
22The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.
Jamieson-Fausset-Brown
22. (Is 40:2). Thou hast been punished enough: the end of thy punishment is at hand.
no more carry thee ... into captivity--that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration.
discover--By the severity of His punishments on thee, God shall let men see how great was thy sin (Jr 49:10). God "covers" sin when He forgives it (Psa 32:1, 5). He "discovers," or "reveals," it, when He punishes it (Job 20:27). Jr 49:10 shows that Margin is wrong, "carry captive" (this rendering is as in Na 2:7; compare "discovered," Margin).
22. (Is 40:2). Thou hast been punished enough: the end of thy punishment is at hand.
no more carry thee ... into captivity--that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration.
discover--By the severity of His punishments on thee, God shall let men see how great was thy sin (Jr 49:10). God "covers" sin when He forgives it (Psa 32:1, 5). He "discovers," or "reveals," it, when He punishes it (Job 20:27). Jr 49:10 shows that Margin is wrong, "carry captive" (this rendering is as in Na 2:7; compare "discovered," Margin).
The Pulpit Commentary
The punishment of thine iniquity or, thy guilt (see on Lam_4:6). The prophet speaks with the confidence of faith, and sees the guilt wiped away, and the danger of a future captivity removed by the purification which the Jewish national character has undergone. He will discover thy sins. God is said to "cover over" sins when he remits their punishment, and to "discover" them when he punishes them (comp. Job_20:27, Job_20:28).
The punishment of thine iniquity or, thy guilt (see on Lam_4:6). The prophet speaks with the confidence of faith, and sees the guilt wiped away, and the danger of a future captivity removed by the purification which the Jewish national character has undergone. He will discover thy sins. God is said to "cover over" sins when he remits their punishment, and to "discover" them when he punishes them (comp. Job_20:27, Job_20:28).
THE HOLY BIBLE
Lamentations
Chapter 4
Translated out of the original tongues, and with the former translations diligently compared and revised.
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