Lamentations · Chapter 4

V. 1. The top-Are scattered in the head of every street.

Verse 1. How is the gold become dim] The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flourishing state of their affairs in former times. Here they are compared to gold, bhz zahab, native gold from the mine, which, contrary to its nature, is become dim, is tarnished; and even the fine, the sterling gold, כתם kethem, that which was stamped to make it current, is changed or adulterated, so as to be no longer passable. This might be applied to the temple, but particularly to the fallen priests and apostate prophets. The stones of the sanctuary] vdq ynba abney kodesh, the holy stones; the Jewish godly men, who were even then the living stones of which God built his Church.

Verses 1, 2. How is the gold become dim — “How is the glory of the temple obscured! The sanctuary, which was overlaid with gold, (2 Chronicles 3:8,) now lies in ruins; and the stones of it are not distinguished from common rubbish. It is probable that the prophet, in these words, alluded to the priests, princes, and chief persons of the country, who, though they might have been compared to the pillars, or corner-stones of that sacred building, yet were now involved in the same common destruction with the meanest of the people. The precious sons of Zion, comparable to fine gold — Those that in honour and worth exceeded others as much as fine gold doth other metals, are now disgraced and set at naught.

Verse 1, 2. How is the gold, bhz zahab, so called because of its superior lustre to other metals, now become dim. Gold does not oxidize, and scarcely receives a tarnish; yet the rulers and priests have degenerated into base mixtures; and so much so, as to be vile as the potter’s vessels.

JERUSALEM’S SUFFERINGS FOR HER SIN, 1-11.

1. Gold, fine gold, and holy stones are symbolical of “the precious sons of Zion,” of the verse following. The becoming dim betokens not merely the loss of outward glory, but also the decay of national character. It implies that this holy nation, this kingdom of priests, had surrendered its distinctive character and come down to sit in the common dust. Stones of the sanctuary — Literally, stones of holiness — holy stones. While the material of the temple, doubtless, suggested this imagery, yet, it is imagery, and by no means refers to the literal gold and stones of the temple.

V. 2. Earthen pitchers-The nobles, the priests, and the good men, are looked upon no better than earthen vessels, the workmanship of an ordinary potter.

Verse 2. The precious sons of Zion] The Jewish priests and Jewish believers.

Comparable to fine gold] Who were of the pure standard of holiness; holy, because God who called them is holy; but now esteemed no better than earthen pitchers-vessels of dishonour in comparison of what they once were.

Verses 1, 2. How is the gold become dim — “How is the glory of the temple obscured! The sanctuary, which was overlaid with gold, (2 Chronicles 3:8,) now lies in ruins; and the stones of it are not distinguished from common rubbish. It is probable that the prophet, in these words, alluded to the priests, princes, and chief persons of the country, who, though they might have been compared to the pillars, or corner-stones of that sacred building, yet were now involved in the same common destruction with the meanest of the people. The precious sons of Zion, comparable to fine gold — Those that in honour and worth exceeded others as much as fine gold doth other metals, are now disgraced and set at naught.

Verse 1, 2. How is the gold, bhz zahab, so called because of its superior lustre to other metals, now become dim. Gold does not oxidize, and scarcely receives a tarnish; yet the rulers and priests have degenerated into base mixtures; and so much so, as to be vile as the potter’s vessels.

2. The phrase precious sons of Zion includes all the chosen people, and not merely a single class of them. These are here described as not only “precious,” but comparable to fine gold, literally, weighed with solid gold, implying that every one of them had been “worth his weight in gold.” But they have become worthless as the common potter’s vessel!

V. 3. Cruel-The Jewish women are become cruel to their children, or forced to appear so, having through the famine no milk to give them, nor any thing to relieve them. Ostriches-Like ostriches that lay their eggs, and leave them in the sand.

Verse 3. Even the sea monsters draw out the breast] The whales give suck to their young ones. The word תנין tannin, signifies all large and cruel creatures, whether aquatic or terrestrial; and need not here be restrained to the former sort. My Old MS. Bible translates curiously: Bot and the cruel bestis that ben clepid Lamya, and thei nakeden ther tetis, geve ther whelpis souken.

Like the ostriches in the wilderness.] For her carelessness about her eggs, and her inattention to her young, the ostrich is proverbial.

Verses 3-5. Even the sea-monsters draw out the breast — The very dragons have drawn out the breast: so Blaney. Even these fierce and destructive animals are not so unnatural as to neglect the care of their young ones; whereas the women of Jerusalem have been reduced to that miserable necessity as to disregard their children, as the ostrich does her eggs. The tongue of the sucking child, &c. — Such was the scarcity of food, that the women had not nourishment sufficient to produce milk to enable them to give suck to their infants, and when the children begged for bread the parents had none to give them. They that did feed delicately embrace dunghills — Lie down on dunghills, and seek about them in hopes to pick up something to eat.

Ver. 3. Even the sea-monsters, ˆynt tinnin, draw out the breast. Our elder critics, less acquainted with natural history, read “dragons,” serpents of the larger species. But as whales are assuredly of the mammalia class, and give suck to their young, our version appears to be correct. The balœna, or whale, is the largest species of living beings which sport in the seas. One was caught in Greenland ninety feet in length; one in the south seas, where they are less disturbed, a hundred and six feet. Even the careless ostriches will cover up their eggs in the sands, and leave them to be hatched in the sun; but now, during the horrors of famine, even mothers become unnatural.

3. Sea monsters — The original here has been mistaken in our Version. It is not tannim, “sea monsters” but tannin — jackals; and this harmonizes with the mention of ostriches in the last clause of the verse. Cruel, like the ostriches — Which fowl is, in Job 39:13-17, used as “nature’s type of unmotherhood.” This popular belief, that the ostrich treats her young as if they were not hers, comes of the fact that her eggs are sometimes left to be hatched in the sand by the heat of the sun, and not by the warmth of her own body.

Verse 4. The tongue of the sucking child] See Clarke’s note on “La 2:12”.

Verses 3-5. Even the sea-monsters draw out the breast — The very dragons have drawn out the breast: so Blaney. Even these fierce and destructive animals are not so unnatural as to neglect the care of their young ones; whereas the women of Jerusalem have been reduced to that miserable necessity as to disregard their children, as the ostrich does her eggs. The tongue of the sucking child, &c. — Such was the scarcity of food, that the women had not nourishment sufficient to produce milk to enable them to give suck to their infants, and when the children begged for bread the parents had none to give them. They that did feed delicately embrace dunghills — Lie down on dunghills, and seek about them in hopes to pick up something to eat.

4. The tongue… cleaveth to the roof — The most graphic and fearfully expressive feature of the common misery is brought to view in this unnatural conduct of parents, leaving the sucking child and young children to famish for want of proper nutriment.

Verse 5. Embrace dunghills.] Lie on straw or rubbish, instead of the costly carpets and sofas on which they formerly stretched themselves.

Verses 3-5. Even the sea-monsters draw out the breast — The very dragons have drawn out the breast: so Blaney. Even these fierce and destructive animals are not so unnatural as to neglect the care of their young ones; whereas the women of Jerusalem have been reduced to that miserable necessity as to disregard their children, as the ostrich does her eggs. The tongue of the sucking child, &c. — Such was the scarcity of food, that the women had not nourishment sufficient to produce milk to enable them to give suck to their infants, and when the children begged for bread the parents had none to give them. They that did feed delicately embrace dunghills — Lie down on dunghills, and seek about them in hopes to pick up something to eat.

5. They that did feed delicately — Lived in daintiness and luxury. Are desolate — Perish of starvation, in the streets. Brought up in scarlet — Literally, were carried on purple, or scarlet, (that is, as children,) have now no resting place but dung hills. One of the most vivid of all the passages reflecting the national distress.

V. 6. Of Sodom-Their punishment was greater, because more lingering, and gradual, whereas Sodom was overthrown in a moment, and that by no human hands that abode upon her, causing her a continued torment.

Verse 6. For the punishment] He thinks the punishment of Jerusalem far greater than that of Sodom. That was destroyed in a moment, while all her inhabitants were in health and strength; Jerusalem fell by the most lingering calamities; her men partly destroyed by the sword, and partly by the famine.

Instead of no hands stayed on her, Blayney translates, “Nor were hands weakened in her.” Perhaps the meaning is, “Sodom was destroyed in a moment without any human labour.” It was a judgment from God himself: so the sacred text: “The LORD rained down fire and brimstone from the Lord out of heaven.” See Genesis 19:24.

Verse 6. For the punishment, &c., is greater than the punishment of Sodom — The fate of Sodom was less deplorable than that of Jerusalem; for Sodom was destroyed in an instant; but Jerusalem endured a long siege, and suffered all the miseries of famine, sickness, and hostile arms. In Sodom all were destroyed together, and none left to mourn in bitterness of soul the sad loss of their dearest friends; in Jerusalem many survived to mourn the deplorable fate of their friends and country, and to suffer the ignominy and miseries of captivity. The original of the last clause, µydy hb wlj al, is rendered by the LXX., kai ouk eponesan en auth ceirav, they did not cause hands to labour, or be weary, in her: and by Blaney, nor were hands weakened in her.

6. The punishment — The margin, iniquity, is to be preferred. The sin of the daughter of my people is greater than the sin of Sodom. The contrast in favour of Sodom’s punishment consisted, 1) In the suddenness of her overthrow, as in a moment; 2) In that its overthrow came direct from God without the intervention of human agency. No hands stayed on her — More literally, no hands went round in her.

V. 7. Nazarites-Her Nazarites in this place signify her separated ones, who either in respect of birth, education, estate, or place of magistracy, were distinguished from the rest of the people.

Verse 7. Her Nazarites were purer than snow] ryzn nazir does not always signify a person separated under a religious vow; it sometimes denotes what is chief or eminent. It is applied to Joseph, Genesis 49:26. Blayney therefore translates here, HER NOBLES.

“Her nobles were purer than snow, they were whiter than milk; They were ruddier on the bone than rubies; their veining was the sapphires.” On which he remarks:— “In the first line the whiteness of their skin is described, and in the second, their flesh;” and as rzg gazar signifies to divide and intersect, as the blue veins do on the surface of the body, these are without doubt intended.

Milk will most certainly well apply to the whiteness of the skin; the beautiful ruby to the ruddiness of the flesh; and the sapphire, in its clear transcendent purple, to the veins in a fine complexion. The reverse of this state, as described in the following verse, needs no explanation. The face was a dismal dark brown, the flesh gone, the skin shrivelled, and apparently wrapped round the bones.

Verses 7-9. Her Nazarites were purer than snow — It seems the word, hyryzn, ought not to be translated here Nazarites, or those who were separated by a vow to God; but princes, or chief men: so Waterland understands the word, as also Blaney, who renders it, her nobles. We find the same term applied to Joseph, as one separated, or distinguished in eminence and dignity above his brethren, Genesis 49:26. By being purer than snow, and whiter than milk, seems to be intended the whiteness of their skin, or the fairness of their complexion; and by their being more ruddy in body than rubies, or brighter than pearls, as µynynpm wmda, may be rendered, their high state of health may be meant. Their visage is blacker than a coal — The famine, and other hardships which they have endured, have altered their complexion, and made them look dry and withered. They that be slain with the sword are better, &c. — That is, their case is preferable to that of those slain with hunger; for these pine away, &c. — That is, they waste away and perish by slow degrees, and, before they quite expire, suffer great misery. Stricken through for want of the fruits of the field — Pierced with far more exquisite pain through want of sustenance, than if they had been run through with the sword.

Ver. 7. Her Nazarites were purer than snow, whiter than milk, more ruddy than rubies, as described in Leviticus 6:1. And if men looked so well who drank no wine, what need have we of tobacco and gin? These debilitate the constitution, and destroy our national character: ruin in every form attends their train.

7. Nazarites — Men specially devoted to the service of religion. Such an order of men is recognized and regulated in the Mosaic law, but not called into existence by it. They are mentioned here as specially representative of the nation’s life. Rubies — Rather. corals. Delitzsch (Psychology, page 75) refers to this place and Song of Solomon 5:10, in proof that red on white — the normal colour of the human complexion — is the prime colour of beauty. — Dean Smith. But who knows this to be the normal colour of the human complexion? And how does such a passage prove it the prime colour of beauty? Their polishing — More literally, their form of sapphire. “The point of comparison is not the colour, but the luminosity, of this precious stone.” — Keil.

It would seem that the Nazarites were mentioned as illustrating the sad and painful contrast which the times had wrought. When Israel was at peace and prosperous these, who perhaps were specially set apart to works of religion or charity, were perfect specimens of physical well-being: but in the following verses we have grouped together fearfully expressive features of their starvation and disease. It is proper, however, to say that Keil, Gesenius, and Nagelsbach take a different view of this word Nazarites, and translate princes or crowned ones.

V. 8. Not known-So that those who before knew them, do not know them now.

Verses 7-9. Her Nazarites were purer than snow — It seems the word, hyryzn, ought not to be translated here Nazarites, or those who were separated by a vow to God; but princes, or chief men: so Waterland understands the word, as also Blaney, who renders it, her nobles. We find the same term applied to Joseph, as one separated, or distinguished in eminence and dignity above his brethren, Genesis 49:26. By being purer than snow, and whiter than milk, seems to be intended the whiteness of their skin, or the fairness of their complexion; and by their being more ruddy in body than rubies, or brighter than pearls, as µynynpm wmda, may be rendered, their high state of health may be meant. Their visage is blacker than a coal — The famine, and other hardships which they have endured, have altered their complexion, and made them look dry and withered. They that be slain with the sword are better, &c. — That is, their case is preferable to that of those slain with hunger; for these pine away, &c. — That is, they waste away and perish by slow degrees, and, before they quite expire, suffer great misery. Stricken through for want of the fruits of the field — Pierced with far more exquisite pain through want of sustenance, than if they had been run through with the sword.

Ver. 8. Their visage is blacker than a coal. When the bile can form no chemical combination with the aliments for want of food, the absorbent vessels convey it to the blood, which turns the aspect to a sable hue; so that a man can scarcely know his brother.

JERUSALEM’S SUFFERINGS FOR HER SIN, 1-11.

1. Gold, fine gold, and holy stones are symbolical of “the precious sons of Zion,” of the verse following. The becoming dim betokens not merely the loss of outward glory, but also the decay of national character. It implies that this holy nation, this kingdom of priests, had surrendered its distinctive character and come down to sit in the common dust. Stones of the sanctuary — Literally, stones of holiness — holy stones. While the material of the temple, doubtless, suggested this imagery, yet, it is imagery, and by no means refers to the literal gold and stones of the temple.

Verses 7-9. Her Nazarites were purer than snow — It seems the word, hyryzn, ought not to be translated here Nazarites, or those who were separated by a vow to God; but princes, or chief men: so Waterland understands the word, as also Blaney, who renders it, her nobles. We find the same term applied to Joseph, as one separated, or distinguished in eminence and dignity above his brethren, Genesis 49:26. By being purer than snow, and whiter than milk, seems to be intended the whiteness of their skin, or the fairness of their complexion; and by their being more ruddy in body than rubies, or brighter than pearls, as µynynpm wmda, may be rendered, their high state of health may be meant. Their visage is blacker than a coal — The famine, and other hardships which they have endured, have altered their complexion, and made them look dry and withered. They that be slain with the sword are better, &c. — That is, their case is preferable to that of those slain with hunger; for these pine away, &c. — That is, they waste away and perish by slow degrees, and, before they quite expire, suffer great misery. Stricken through for want of the fruits of the field — Pierced with far more exquisite pain through want of sustenance, than if they had been run through with the sword.

JERUSALEM’S SUFFERINGS FOR HER SIN, 1-11.

1. Gold, fine gold, and holy stones are symbolical of “the precious sons of Zion,” of the verse following. The becoming dim betokens not merely the loss of outward glory, but also the decay of national character. It implies that this holy nation, this kingdom of priests, had surrendered its distinctive character and come down to sit in the common dust. Stones of the sanctuary — Literally, stones of holiness — holy stones. While the material of the temple, doubtless, suggested this imagery, yet, it is imagery, and by no means refers to the literal gold and stones of the temple.

Verse 10. The hands of the pitiful women have sodden their own children] See Clarke on “La 2:20”. But here there is a reference to mothers eating their own children; and this was done, not by mothers cruel and brutal, but by twynmjr נשים nashim rachmaniyoth, the compassionate, the tender-hearted mothers. From these horrible scenes it is well to pass with as hasty a step as possible.

Verses 10, 11. The hands of the pitiful women have sodden their own children — The affection of a mother toward her children is the strongest of all natural affections, and yet the famine hath forced that tender sex to divest themselves of it, and to boil and eat their own children. Thus was the prophecy of Moses, Deuteronomy 28:53, 57, most awfully fulfilled; where see the notes, and on chap. 2:20. The Lord hath accomplished his fury, &c. — God’s anger hath effected an entire destruction, so as not to leave one stone upon another.

10. A still more terrible feature is added, Pitiful women have sodden their own children — “Pitiful” — tender hearted, compassionate. “Sodden” — cooked or boiled. Josephus gives a horrible account of a like misery in the siege of Jerusalem under Titus.

Verses 10, 11. The hands of the pitiful women have sodden their own children — The affection of a mother toward her children is the strongest of all natural affections, and yet the famine hath forced that tender sex to divest themselves of it, and to boil and eat their own children. Thus was the prophecy of Moses, Deuteronomy 28:53, 57, most awfully fulfilled; where see the notes, and on chap. 2:20. The Lord hath accomplished his fury, &c. — God’s anger hath effected an entire destruction, so as not to leave one stone upon another.

11. Hath devoured the foundations — As the foundations of the city were not literally destroyed at that time. Dr. Hornblower suggests that this is a prophecy of the more complete demolition of the city in later times, when not “one stone should be left upon another.” But there is no need of pressing this language. It implies total overthrow, but no importance attaches to the specification of “foundations” as that the threat must be literally fulfilled.

Verse 12. The kings of the earth] Jerusalem was so well fortified, both by nature and art, that it appeared as a miracle that it should be taken at all.

Verse 12. The kings of the earth, &c., would not have believed — “The city was so well fortified, and had been so often miraculously preserved by God from the attempts of its enemies, that it seemed incredible that it should at last fall into their hands.” — Lowth.

Ver. 12. The kings of the earth, deeming Jerusalem an impregnable city, could not believe that the Chaldeans could have forced her gates. Of what use are walls to a great city? If fifty thousand men cannot defend it, walls, by the calamities of the siege, do but augment the vengeance of the assailants.

SUFFERINGS OF THE PROPHETS AND PRIESTS, 12-16.

12. Would not have believed — The city had indeed been previously captured by Shishak, king of Egypt, (1 Kings 14:25, 26,) and Joash, king of Israel, (2 Kings 14:13, 14,) but it had since been more strongly fortified, so as to be thought impregnable. Even now its capture had cost Nebuchadrezzar a most protracted and expensive siege.

V. 13. Priests-The ecclesiastical men were a great cause of the first and last destruction of Jerusalem. And so they are of most other places that come to ruin, through their neglect of their duty, or encouraging others in their wicked courses.

Verse 13. For the sins of her prophets, and the iniquities of her priests] These most wretched beings, under the pretense of zeal for the true religion, persecuted the genuine prophets, priests, and people of God, and caused their blood to be shed in the midst of the city, in the most open and public manner; exactly as the murderous priests, and blood-thirsty preachers, under the reign of bloody Queen Mary, did in England. However, the profligate priests and idolatrous prophets in Jerusalem, only shed the blood of the saints of God there: but the sanguinary papists, in the above reign, burnt the blood here, for they burnt the people alive; and at the same time, in their worse than Molochean cruelty, consigned, with all the fervour peculiar to their then ruthless Church, the souls of those whom they thus massacred, to the bitter pains of eternal death! O earth, cover not thou their blood!

Verse 13. For the sins of her prophets, &c. — That is, of the false prophets, to whom the inhabitants of Jerusalem chiefly hearkened; and the iniquities of her priests — Who bore rule by their means, Jeremiah 5:31; and instead of discountenancing and reproving sin in the people, as was their indispensable duty, were themselves guilty of many flagrant acts of injustice, oppression, and violence; insomuch that, as is here attested, they even shed the blood of the just in the midst of Jerusalem, the holy city; that is, the blood of God’s prophets, and of those that adhered to them. The priests and false prophets were then the ringleaders in persecution, as in Christ’s time the chief priests and scribes were the men that incensed the people against him, who otherwise would have persisted in their hosannas. This was the sin which the Lord would not pardon, (2 Kings 24:4,) and which, above all others, brought utter destruction upon that city. Not that the people were innocent; no, while the prophets prophesied falsely, and the priests abused the power which their own office and the doctrine of these prophets gave them, the people loved to have it so, and it was, partly at least, to please many of them that the prophets and priests acted as they did. But the blame is chiefly laid upon them who should have taught the people better, should have reproved and admonished them, and told them what would be the end of such conduct: of the hands, therefore, of those watchmen who did not give them warning was their blood required. Indeed, the ecclesiastical men were the chief cause of both the first and last destruction of Jerusalem. And so they are of the destruction of most other places that come to ruin through their neglect of their duty, or their encouraging others in their wicked courses; which shows us both how great a blessing to a people a godly, conscientious ministry is, and how great an evil a ministry is which is otherwise.

Ver. 13. For the sins of her prophets, ever the first to persecute the true prophets, and to shed the blood of the just, the city was delivered to the enemy. Read their deeds, as recorded in 2 Chronicles 24:20. Jeremiah 5:11. Matthew 23:35.

13. Sins of her prophets — As in the time of Christ, the religions leaders of the people were also their leaders in sin and rebellion. In Jeremiah xxvi, we have an illustration of this in that they attempted to silence Jeremiah by putting him to death. One of the saddest commentaries on the capability of our nature for evil is furnished in the conspicuous fact of history, that the bitterest persecutions of the just have proceeded from men of the holiest professions. The direst crimes have been committed in the name or God the Father, God the Son, and God the Holy Ghost.

V. 14. They-The prophets and priests wandered up and down the streets polluting themselves with blood, either the blood of the children which they slew, or the just men, mentioned ver. 13, the slaughter of whom they either encouraged, or at least did not discourage; so that one could not touch a prophet or priest, but he must be legally polluted, and there were so many of them, that men could not walk in the streets, but he must touch some of them.

Verse 14. They have wandered as blind men in the streets] Rather, “They ran frantic through the streets, they were stained with blood.” This was in their pretended zeal for their cause. Bishop Bonner, who was at the head of those sanguinary executions in England, was accustomed to buffet the poor Protestants, when on their examinations they were too powerful for him in argument:—

“He proved his doctrine orthodox,

By apostolic blows and knocks.”

Just as his elder brethren, the false priests and prophets of Jerusalem.

Verses 14-16. They have wandered as blind men in the streets — They strayed from the paths of righteousness, and were blind to every thing that was good, but to do evil they were quick-sighted; they have polluted themselves with blood — The blood of the saints and servants of the Lord; so that men could not touch their garments — But they would be legally polluted; and there were so many of them, that a man could not walk in the streets but he must touch some of them. They cried unto them, Depart ye: it is unclean — Or, ye polluted, depart, &c. “When they fled to save their lives, they could find no safe retreat, but every body shunned and avoided them as polluted; and used the same words to express their abhorrence of this defilement of such persons, whose office it was to cleanse and purify others, as the lepers were by the law obliged to pronounce upon themselves, and cry, Unclean, unclean: see Leviticus 13:45. The bloody garments of the priests called to remembrance the innocent blood which had been shed by their means, (verse 13,) when people saw their sin thus retaliated upon them.” — Lowth. They said among the heathen, They shall no more sojourn there — Even the heathen themselves looked upon them as polluted persons, unworthy of living in Judea, or attending on the worship of God in his temple. And they concluded that such impious wretches would never be restored to their native country, but would continue always vagabonds. The anger of the Lord hath divided them — “God, in his just displeasure, hath scattered and dispersed them into foreign countries, where no respect will be given to their characters.” This seems to be the language of their enemies, triumphing over them, as discerning that their God was provoked with them, and would have no more regard to them. And therefore these heathen no more respected the persons of their priests or elders, but considered them as peculiarly guilty, and deserving of their abhorrence and execration.

14. They have wandered, etc — Namely, those same prophets and priests. Some understand by this that they wandered or staggered as if in phrensy, “intoxicated with blood that had been shed.” Others, with better reason, find here the judgment of God by which they are made to reel in helplessness as blind men. This accords better with the concluding sentence, which represents them to be objects of general abhorrence. Defiled with blood, so that men could not touch their garments.

V. 15. Touch not-The Jews that made conscience of keeping the law against touching dead bodies, cried to the other Jews to leave the city as themselves did, the city being now so full of dead bodies that they could not stay in it without polluting themselves.

Verse 15. When they fled away] These priests and prophets were so bad, that the very heathen did not like to permit them to sojourn among them. The prophet now resumes the history of the siege.

Verses 14-16. They have wandered as blind men in the streets — They strayed from the paths of righteousness, and were blind to every thing that was good, but to do evil they were quick-sighted; they have polluted themselves with blood — The blood of the saints and servants of the Lord; so that men could not touch their garments — But they would be legally polluted; and there were so many of them, that a man could not walk in the streets but he must touch some of them. They cried unto them, Depart ye: it is unclean — Or, ye polluted, depart, &c. “When they fled to save their lives, they could find no safe retreat, but every body shunned and avoided them as polluted; and used the same words to express their abhorrence of this defilement of such persons, whose office it was to cleanse and purify others, as the lepers were by the law obliged to pronounce upon themselves, and cry, Unclean, unclean: see Leviticus 13:45. The bloody garments of the priests called to remembrance the innocent blood which had been shed by their means, (verse 13,) when people saw their sin thus retaliated upon them.” — Lowth. They said among the heathen, They shall no more sojourn there — Even the heathen themselves looked upon them as polluted persons, unworthy of living in Judea, or attending on the worship of God in his temple. And they concluded that such impious wretches would never be restored to their native country, but would continue always vagabonds. The anger of the Lord hath divided them — “God, in his just displeasure, hath scattered and dispersed them into foreign countries, where no respect will be given to their characters.” This seems to be the language of their enemies, triumphing over them, as discerning that their God was provoked with them, and would have no more regard to them. And therefore these heathen no more respected the persons of their priests or elders, but considered them as peculiarly guilty, and deserving of their abhorrence and execration.

15. And so the people call out to them in the streets as to lepers. Depart ye — “Distance!” Unclean — Even among the heathen they are cast out and abhorred, for when they betake themselves thither it is only to meet the declaration, They shall no more sojourn there.

V. 16. The anger-These words seem to be the language of their enemies triumphing over them. They-Their enemies had no regard to the most venerable persons among them.

Verses 14-16. They have wandered as blind men in the streets — They strayed from the paths of righteousness, and were blind to every thing that was good, but to do evil they were quick-sighted; they have polluted themselves with blood — The blood of the saints and servants of the Lord; so that men could not touch their garments — But they would be legally polluted; and there were so many of them, that a man could not walk in the streets but he must touch some of them. They cried unto them, Depart ye: it is unclean — Or, ye polluted, depart, &c. “When they fled to save their lives, they could find no safe retreat, but every body shunned and avoided them as polluted; and used the same words to express their abhorrence of this defilement of such persons, whose office it was to cleanse and purify others, as the lepers were by the law obliged to pronounce upon themselves, and cry, Unclean, unclean: see Leviticus 13:45. The bloody garments of the priests called to remembrance the innocent blood which had been shed by their means, (verse 13,) when people saw their sin thus retaliated upon them.” — Lowth. They said among the heathen, They shall no more sojourn there — Even the heathen themselves looked upon them as polluted persons, unworthy of living in Judea, or attending on the worship of God in his temple. And they concluded that such impious wretches would never be restored to their native country, but would continue always vagabonds. The anger of the Lord hath divided them — “God, in his just displeasure, hath scattered and dispersed them into foreign countries, where no respect will be given to their characters.” This seems to be the language of their enemies, triumphing over them, as discerning that their God was provoked with them, and would have no more regard to them. And therefore these heathen no more respected the persons of their priests or elders, but considered them as peculiarly guilty, and deserving of their abhorrence and execration.

16. The anger, etc. — Better, the face of Jehovah hath scattered them.

V. 17. A nation-The Egyptians.

Verse 17. We have watched for a nation] Viz., the Egyptians, who were their pretended allies, but were neither able nor willing to help them against the Chaldeans.

Verse 17. As for us, &c. — The prophet, after having digressed in the last five verses to make observation on the wickedness of those who had been the principal cause of the national ruin, here returns again to the lamentable description of the particulars. Our eyes as yet failed for our vain help — The help of the Egyptians, which they had expected in vain. In our watching we have watched — We have long waited with eager desire and expectation; for a nation that could not save us — For succours from a people who at last have wofully disappointed us.

THE VAIN TRUSTS OF THE PEOPLE, 17-20.

17. As for us — This translation is based on the Keri, which is not to be preferred to the written text. A literal version would be: Still do our eyes pine away for our vain help. In our watching — Gesenius, Furst, Nagelsbach, and many others translate, on the watch tower. The sense is not materially changed by this rendering, and there are difficulties in the way of it. On the whole, the present Version is to be preferred.

V. 18. They-The Chaldeans.

Verse 18. We cannot go in our streets] Supposed to refer to the darts and other missiles cast from the mounds which they had raised on the outside of the walls, by which those who walked in the streets were grievously annoyed, and could not shield themselves.

Verses 18-20. They hunt our steps that we cannot go in our streets — The Chaldeans, employed in the siege, are so close upon us, that we cannot stir a foot, nor look out at our doors, nor walk safely in the streets. Our end is near — The end of our church and state; we are just at the brink of the ruin of both. Nay, our days are fulfilled, our end is come — We are utterly undone; a fatal, final period is put to all our comforts; the days of our prosperity are fulfilled, they are numbered and finished. Our persecutors are swifter than the eagles — God has brought upon us that judgment which he threatened by Moses, of bringing a nation against us as swift as the eagle flieth, Deuteronomy 28:49. Such were the horsemen of the Chaldean army. We could nowhere escape them, neither by fleeing to the mountains, nor by hiding ourselves in the valleys. The wilderness is in other places put for the lower, or pasture grounds. The breath of our nostrils, the anointed of the Lord, &c. — Our king, who was the very life of us; was taken in their pits — In those toils his enemies had laid for him. Some have supposed that the prophet speaks this of Josiah, but it seems more probable that Zedekiah is meant, and his being taken prisoner and led into captivity is here alluded to. Of whom we said, Under his shadow we shall live among the heathen — As long as he was safe, we had some hopes of being protected, and of preserving some face of government, although we were carried away into a foreign country. The protection a king affords his subjects is often, in Scripture, compared to the shelter of a great tree, which is a covert against storms and tempests: see Ezekiel 17:23, and 31:6; Daniel 4:12.

Ver. 18. They, the Chaldean cavalry, hunt our steps on the mountains. They are swifter than eagles, leaving no hopes of escape, while they search the whole land for spoils and for food. They spare neither virgin, nor hoary age, nor the sucking child.

18. They hunt our steps — The word for “hunt” does not mean to pursue game so much as to watch for, to ensnare, to wait in ambush. The reference is to the time of the capture and sack of the city. The inhabitants could not escape, for whenever they appeared in the streets they were at once captured.

Verse 19. They pursued us upon the mountains] They hunted down the poor Jews like wild beasts in every part of the country by their marauding parties, whilst the great army besieged Jerusalem. But this may apply to the pursuit of Zedekiah. See what follows.

Verses 18-20. They hunt our steps that we cannot go in our streets — The Chaldeans, employed in the siege, are so close upon us, that we cannot stir a foot, nor look out at our doors, nor walk safely in the streets. Our end is near — The end of our church and state; we are just at the brink of the ruin of both. Nay, our days are fulfilled, our end is come — We are utterly undone; a fatal, final period is put to all our comforts; the days of our prosperity are fulfilled, they are numbered and finished. Our persecutors are swifter than the eagles — God has brought upon us that judgment which he threatened by Moses, of bringing a nation against us as swift as the eagle flieth, Deuteronomy 28:49. Such were the horsemen of the Chaldean army. We could nowhere escape them, neither by fleeing to the mountains, nor by hiding ourselves in the valleys. The wilderness is in other places put for the lower, or pasture grounds. The breath of our nostrils, the anointed of the Lord, &c. — Our king, who was the very life of us; was taken in their pits — In those toils his enemies had laid for him. Some have supposed that the prophet speaks this of Josiah, but it seems more probable that Zedekiah is meant, and his being taken prisoner and led into captivity is here alluded to. Of whom we said, Under his shadow we shall live among the heathen — As long as he was safe, we had some hopes of being protected, and of preserving some face of government, although we were carried away into a foreign country. The protection a king affords his subjects is often, in Scripture, compared to the shelter of a great tree, which is a covert against storms and tempests: see Ezekiel 17:23, and 31:6; Daniel 4:12.

19. And even those who did succeed in escaping from the city were not materially better off. The enemy pursued us upon the mountains, they laid wait for us in the wilderness — So was Zedekiah captured, Jeremiah 39:5, as the following verse narrates.

V. 20. The anointed-Zedekiah, who though a bad man yet afforded some protection to the Jews. We said-We promised ourselves that though the land of Judah was encompassed with Pagan nations, yet through Zedekiah’s valour and good conduct we should live comfortably.

Verse 20. The breath of our nostrils, the anointed of the Lord] That is, Zedekiah the king, who was as the life of the city, was taken in his flight by the Chaldeans, and his eyes were put out; so that he was wholly unfit to perform any function of government; though they had fondly hoped that if they surrendered and should be led captives, yet they should be permitted to live under their own laws and king in the land of their bondage.

Verses 18-20. They hunt our steps that we cannot go in our streets — The Chaldeans, employed in the siege, are so close upon us, that we cannot stir a foot, nor look out at our doors, nor walk safely in the streets. Our end is near — The end of our church and state; we are just at the brink of the ruin of both. Nay, our days are fulfilled, our end is come — We are utterly undone; a fatal, final period is put to all our comforts; the days of our prosperity are fulfilled, they are numbered and finished. Our persecutors are swifter than the eagles — God has brought upon us that judgment which he threatened by Moses, of bringing a nation against us as swift as the eagle flieth, Deuteronomy 28:49. Such were the horsemen of the Chaldean army. We could nowhere escape them, neither by fleeing to the mountains, nor by hiding ourselves in the valleys. The wilderness is in other places put for the lower, or pasture grounds. The breath of our nostrils, the anointed of the Lord, &c. — Our king, who was the very life of us; was taken in their pits — In those toils his enemies had laid for him. Some have supposed that the prophet speaks this of Josiah, but it seems more probable that Zedekiah is meant, and his being taken prisoner and led into captivity is here alluded to. Of whom we said, Under his shadow we shall live among the heathen — As long as he was safe, we had some hopes of being protected, and of preserving some face of government, although we were carried away into a foreign country. The protection a king affords his subjects is often, in Scripture, compared to the shelter of a great tree, which is a covert against storms and tempests: see Ezekiel 17:23, and 31:6; Daniel 4:12.

20. The breath of our nostrils — A designation of the king; in this instance Zedekiah, but applicable to the true king, whoever might be the anointed of the Lord. He is here described as captured like a wild animal, in their pits.

V. 21. Rejoice-The prophet speaks ironically, Rejoice; but thy joy shall be but for a little time. Drunken-Thou shalt be intoxicated with it, and make thyself naked as drunken men sometimes do.

Verse 21. Rejoice and be glad, O daughter of Edom] A strong irony. The cup also shall pass through unto thee] Thou who hast triumphed in our disasters shalt shortly have enough of thy own. They had joined themselves to the Chaldeans, (see Psalm 137:7,) and therefore they should share in the desolations of Babylon.

Verses 21, 22. Rejoice and be glad, O daughter of Edom — A sarcastical expression, as if the prophet had said, Rejoice while thou mayest, O Edom, over the calamities of the Jews; but thy joy shall not last long, for in a little time it shall come to thy turn to feel God’s afflicting hand; the cup of affliction shall pass unto thee: see Jeremiah 49:7, &c. The punishment of thine iniquity is accomplished, O daughter of Zion, &c. — It was usual for the prophets, when they denounced God’s judgments against any heathen nation, at the same time to give gracious promises to Israel; thereby importing that God would never cast off the Jewish people utterly, as he did other nations, but would in due time extend his mercy toward them. He — Namely, God; will no more carry thee away — Or, rather, suffer thee to be carried; into captivity — “These and such like expressions, if they be understood in a strict, literal sense, must relate to the final restoration of the Jews.” — Lowth. He will discover thy sins — He will manifest how great thine iniquities have been, by the remarkable judgments wherewith he will punish thee.

Ver. 21. Rejoice and be glad, oh daughter of Edom. These are words of consummate irony; for the sword in three or four years would be at her gates. Jeremiah 47:7. It is not wise to rejoice at a neighbour’s calamity; for we know not how soon it may be our own case.

LIGHT AT EVENING, 21, 22.

21. Rejoice and be glad, O daughter of Edom — A manifestly ironical exclamation. He who tauntingly called out, “What of the night?” shall in the end realize that the “morning cometh” to Israel, and then it will be night to their foes, of which Edom was one of the chiefest. Dwellest in the land of Uz — A hint as to the locality of Uz.

V. 22. Captivity-Not for thy past sins. Thy sins-By the punishment of them.

Verse 22. The punishment of thine iniquity is accomplished, O daughter of Zion] On the contrary: Rejoice, O Jerusalem, for thy captivity will soon end; thy sufferings are nearly completed; thou shalt soon return to thy own land: but he will visit thy iniquity, O Edom; he will discover thy sins. When sin is pardoned, it is said to be covered: here, God says he will not cover the sins of Edom—he will not pardon them; they shall drink the cup of wrath.

The promise in this last verse may refer to Jerusalem under the Gospel. When they receive Christ crucified, they shall be gathered from all nations, become one with the Church among the Gentiles, be one flock under one and the same Shepherd, and shall be carried no more into captivity. LAMENTATIONS

Verses 21, 22. Rejoice and be glad, O daughter of Edom — A sarcastical expression, as if the prophet had said, Rejoice while thou mayest, O Edom, over the calamities of the Jews; but thy joy shall not last long, for in a little time it shall come to thy turn to feel God’s afflicting hand; the cup of affliction shall pass unto thee: see Jeremiah 49:7, &c. The punishment of thine iniquity is accomplished, O daughter of Zion, &c. — It was usual for the prophets, when they denounced God’s judgments against any heathen nation, at the same time to give gracious promises to Israel; thereby importing that God would never cast off the Jewish people utterly, as he did other nations, but would in due time extend his mercy toward them. He — Namely, God; will no more carry thee away — Or, rather, suffer thee to be carried; into captivity — “These and such like expressions, if they be understood in a strict, literal sense, must relate to the final restoration of the Jews.” — Lowth. He will discover thy sins — He will manifest how great thine iniquities have been, by the remarkable judgments wherewith he will punish thee.

22. The punishment, etc. — Literally, Thine iniquity is ended. The punishment of Jerusalem was completed.