Hansen Bible Study

Day 947 of 1461 · 2029-08-04

Lamentations 4:1–22

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1How the gold has become dim! The most pure gold has changed! The stones of the sanctuary are poured out at the head of every street.

2The precious sons of Zion, comparable to fine gold, how they are esteemed as earthen pitchers, the work of the hands of the potter!

3Even the jackals offer their breast. They nurse their young ones. But the daughter of my people has become cruel, like the ostriches in the wilderness.

4The tongue of the nursing child clings to the roof of his mouth for thirst. The young children ask bread, and no one breaks it for them.

5Those who ate delicacies are desolate in the streets. Those who were brought up in purple embrace dunghills.

6For the iniquity of the daughter of my people is greater than the sin of Sodom, which was overthrown as in a moment. No hands were laid on her.

7Her nobles were purer than snow. They were whiter than milk. They were more ruddy in body than rubies. Their polishing was like sapphire.

8Their appearance is blacker than a coal. They are not known in the streets. Their skin clings to their bones. It is withered. It has become like a stick.

9Those who are killed with the sword are better than those who are killed with hunger; For these pine away, stricken through, for lack of the fruits of the field.

10The hands of the pitiful women have boiled their own children. They were their food in the destruction of the daughter of my people.

11Yahweh has accomplished his wrath. He has poured out his fierce anger. He has kindled a fire in Zion, which has devoured its foundations.

12The kings of the earth didn’t believe, neither did all the inhabitants of the world, that the adversary and the enemy would enter into the gates of Jerusalem.

13It is because of the sins of her prophets and the iniquities of her priests, That have shed the blood of the just in the middle of her.

14They wander as blind men in the streets. They are polluted with blood, So that men can’t touch their garments.

15“Go away!” they cried to them. “Unclean! Go away! Go away! Don’t touch! When they fled away and wandered, men said among the nations, “They can’t live here any more.”

16Yahweh’s anger has scattered them. He will not pay attention to them any more. They didn’t respect the persons of the priests. They didn’t favor the elders.

17Our eyes still fail, looking in vain for our help. In our watching we have watched for a nation that could not save.

18They hunt our steps, so that we can’t go in our streets. Our end is near. Our days are fulfilled, for our end has come.

19Our pursuers were swifter than the eagles of the sky. They chased us on the mountains. They set an ambush for us in the wilderness.

20The breath of our nostrils, the anointed of Yahweh, was taken in their pits; of whom we said, under his shadow we will live among the nations.

21Rejoice and be glad, daughter of Edom, that dwells in the land of Uz. The cup will pass through to you also. You will be drunken, and will make yourself naked.

22The punishment of your iniquity is accomplished, daughter of Zion. He will no more carry you away into captivity. He will visit your iniquity, daughter of Edom. He will uncover your sins.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~949 words.

Matthew Henry. Some that have grown very impudent in sin boast that they care not what people say of them; but God, by the prophet, would have the Jews to take notice of what people said of them and what was the opinion of the standers by concerning them (Lam 4:15, Lam 4:16), what they said, nay, what they cried unto them, especially to the corrupt priests and prophets, among the heathen. 1. They said, Now the anger of the Lord has divided them, has dispersed them into all countries, because they respected not the persons of the priests, the pious priests that were among them, such as Zechariah the son of Jehoiada, Jeremiah, and others; neither did they favour the elders, but despised them and their authority when they went about to check them for their vicious courses. Not that the people were innocent; no, they loved to have it so (Jer 5:31), and it was to please them that the prophets and priests did as they did; but the fault is chiefly laid upon them, who should have taught them better, should have reproved and admonished them, and told them what would be in the end hereof; of the hands of those watchmen who did not give them warning will their blood be required. They have so polluted themselves with innocent blood, the blood of the saints, that men could not touch their garments; they made themselves odious to all about them, so that good men were as shy of touching them as of touching a dead body, which contracted a ceremonial pollution, or of touching the bloody clothes of one slain, which tender spirits care not to do. They not only shed the blood of their innocent children, whom they sacrificed to Moloch, but the blood of the righteous men that were among them, whom they sacrificed to that more cruel idol of enmity to the truth and true religion. That an end shall be put to Zion's troubles (Lam 4:22): The punishment of they iniquity is accomplished, O daughter of Zion! not the fulness of that punishment which it deserves, but of that which God has designed and determined to inflict, and which was necessary to answer the end, the glorifying of God's justice and the taking away of their sin.

Jamieson–Fausset–Brown. blacker than . . . coal--or, "than blackness" itself (Joe 2:6; Nah 2:10). like a stick--as withered as a dry stick. Supply the sense thus: "For the sins . . . these calamities have befallen her." shed the blood of the just-- (Mat 23:31, Mat 23:37). blind--with mental aberration. polluted . . . with blood--both with blood of one another mutually shed (for example, Jer 2:34), and with their blood shed by the enemy [GLASSIUS]. not touch . . . garments--as being defiled with blood (Num 19:16). The original reference seems to have been to Josiah (Ch2 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]. 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 (Jer 49:10). Thou hast been punished enough: the end of thy punishment is at hand. no more carry thee . . . into captivity--that is, by the Chaldeans.

John Calvin. Even 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. 3. The comparison, then, would be suitable, were the daughter of the people said to be cruel, because she neglected her children; but the Prophet, as I think, means, on the contrary, that the Jews were so destitute of every help, as though they were banished into solitary places beyond the sight of men; for birds in solitude in vain seek the help of others. For 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. 6. Then the most appropriate meaning would be, that strokes settled not on the Sodomites, while the Jews pined away in their manifold evils. [213] For they did not immediately perish like the Sodomitites; but when God saw them so obstinate in their wickedness, he destroyed some by famine, some by pestilence, and some by the sword; and then the city was not immediately demolished altogether, as it often happens when enemies make a slaughter and kill men, women, and children; but this people were not so destroyed. But the Prophet that he might more clearly express this, says, that the people thought that they would be safe, provided the kingdom remained, -- We shall live, they said, even among the nations under the shadow of our king; that is, "Though we may be driven to foreign nations, yet the king will be able to gather us, and his shadow will extend far and wide to keep us safe." So the Jews believed, but falsely, because by their defection they had cast away the yoke of Christ and of God, as it is said in Psalm 2:3. The 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. 22.

Full commentary on this passage

Matthew Henry

chapter
This chapter is another single alphabet of Lamentations for the destruction of Jerusalem, like those in the first two chapters. I. The prophet here laments the injuries and indignities done to those to whom respect used to be shown (Lam 4:1, Lam 4:2). II. He laments the direful effects of the famine to which they were reduced by the siege (Lam 4:3-10). III. He laments the taking and sacking of Jerusalem and its amazing desolations (Lam 4:11, Lam 4:12). IV. He acknowledges that the sins of their leaders were the cause of all these calamities (Lam 4:13-16). V. He gives up all as doomed to utter ruin, for their enemies were every way too hard for them (Lam 4:17-20). VI. He foretels the destruction of the Edomites who triumphed in Jerusalem's fall (Lam 4:21). VII. He foretels the return of the captivity of Zion at last (Lam 4:22).

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1–12
The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city that was formerly as gold, as the most fine gold, so rich and splendid, the perfection of beauty and the joy of the whole earth, has become dim, and is changed, has lost its lustre, lost its value, is not what it was; it has become dross. Alas! what an alteration is here! I. The temple was laid waste, which was the glory of Jerusalem and its protection. it is given up into the hands of the enemy. And some understand the gold spoken of (Lam 4:1) to be the gold of the temple, the fine gold with which it was overlaid (Kg1 6:22); when the temple was burned the gold of it was smoked and sullied, as if it had been of little value. it was thrown among the rubbish; it was changed, converted to common uses and made nothing of. The stones of the sanctuary, which were curiously wrought, were thrown down by the Chaldeans, when they demolished it, or were brought down by the force of the fire, and were poured out, and thrown about in the top of every street; they lay mingled without distinction among the common ruins. When the God of the sanctuary was by sin provoked to withdraw no wonder that the stones of the sanctuary were thus profaned. II. The princes and priests, who were in a special manner the sons of Zion, were trampled upon and abused, Lam 4:2. Both the house of God and the house of David were in Zion. The sons of both those houses were upon this account precious, that they were heirs to the privileges of those two covenants of priesthood and royalty. They were comparable to fine gold. Israel was more rich in them than in treasures of gold and silver. But now they are esteemed as earthen pitchers; they are broken as earthen pitchers, thrown by as vessels in which there is no pleasure. They have grown poor, and are brought into captivity, and thereby are rendered mean and despicable, and every one treads upon them and insults over them. Note, The contempt put upon God's people ought to be matter of lamentation to us. III. Little children were starved for want of bread and water, Lam 4:3, Lam 4:4. The nursing-mothers, having no meat for themselves, had no milk for the babes at their breast, so that, though in disposition they were really compassionate, yet in fact they seemed to be cruel, like the ostriches in the wilderness, that leave their eggs in the dust (Job 39:14, Job 39:15); having no food for their children, they were forced to neglect them and do what they could to forget them, because it was a pain to them to think of them when they had nothing for them; in this they were worse than the seals, or sea-monsters, or whales (as some render it), for they drew out the breast, and gave suck to their young, which the daughter of my people will not do. Children cannot shift for themselves as grown people can; and therefore it was the more painful to see the tongue of the sucking-child cleave to the roof of his mouth for thirst, because there was not a drop of water to moisten it; and to hear the young children, that could but just speak, ask bread of their parents, who had none to give them, no, nor any friend that could supply them. As doleful as our thoughts are of this case, so thankful should our thoughts be of the great plenty we enjoy, and the food convenient we have for ourselves and for our children, and for those of our own house. IV. Persons of good rank were reduced to extreme poverty, Lam 4:5. Those who were well-born and well bred, and had been accustomed to the best, both for food and clothing, who had fed delicately, had every thing that was curious and nice (they call it eating well, whereas those only eat well who eat to the glory of God), and fared sumptuously every day; they had not only been advanced to the scarlet, but from their beginning were brought up in scarlet, and were never acquainted with any thing mean or ordinary. They were brought up upon scarlet (so the…

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13–20
We have here, I. The sins they were charged with, for which God brought this destruction upon them, and which served to justify God in it (Lam 4:13, Lam 4:14): It is for the sins of her prophets, and the iniquities of her priests. Not that the people were innocent; no, they loved to have it so (Jer 5:31), and it was to please them that the prophets and priests did as they did; but the fault is chiefly laid upon them, who should have taught them better, should have reproved and admonished them, and told them what would be in the end hereof; of the hands of those watchmen who did not give them warning will their blood be required. Note, Nothing ripens a people more for ruin, nor fills the measure faster, than the sins of their priests and prophets. The particular sin charged upon them is persecution; the false prophets and corrupt priests joined their power and interest to shed the blood of the just in the midst of her, the blood of God's prophets and of those that adhered to them. They not only shed the blood of their innocent children, whom they sacrificed to Moloch, but the blood of the righteous men that were among them, whom they sacrificed to that more cruel idol of enmity to the truth and true religion. This was that sin which the Lord would not pardon (Kg2 24:4) and which brought the last destruction upon Jerusalem (Jam 5:6): You have condemned and killed the just. And the priests and prophets were 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. Now these are those that wandered as blind men in the streets, Lam 4:14. They strayed from the paths of justice, were blind to every thing that is good, but to do evil they were quick-sighted. God says of corrupt judges, They know not, neither do they understand; they walk in darkness (Psa 82:5); and Christ says of the corrupt teachers, They are blind leaders of the blind, Mat 15:14. They have so polluted themselves with innocent blood, the blood of the saints, that men could not touch their garments; they made themselves odious to all about them, so that good men were as shy of touching them as of touching a dead body, which contracted a ceremonial pollution, or of touching the bloody clothes of one slain, which tender spirits care not to do. There is nothing that will make prophets and priests to be abhorred so much as a spirit of persecution. II. The testimony of their neighbours produced in evidence against them, both to convict them of sin and to show the equity of God's proceedings against them. Some that have grown very impudent in sin boast that they care not what people say of them; but God, by the prophet, would have the Jews to take notice of what people said of them and what was the opinion of the standers by concerning them (Lam 4:15, Lam 4:16), what they said, nay, what they cried unto them, especially to the corrupt priests and prophets, among the heathen. 1. They upbraided them with their pretended purity, while they lived in all manner of real iniquity. They cried to them, "Depart you; it is unclean. You were so precise that you would not touch a Gentile, by cried, Depart, depart; stand by thyself; I am holier than thou," Isa 65:5. Thus the prosecutors of Christ would not go into the judgment-hall, lest they should be defiled. "But can you now keep the Gentiles from touching you, when God has delivered you into their hands? When you flee away and wander you will bid them stand off and not touch you, because they are unclean. But in vain; these serpents will not be charmed or enchanted thus; no, they will no respect the persons of the priests, nor favour the elders; the most venerable persons will to them be despicable." 2. They upbraided them with their sins, and the anger of God against them for their sins, and the direful effects of that anger. They cried to them, Depart you; it is unclean. They all cried out shame on them, …

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21–22
David's psalms of lamentation commonly conclude with some word of comfort, which is as life from the dead and light shining out of darkness; so does this lamentation here in this chapter. The people of God are now in great distress, their aspects all doleful, their prospects all frightful, and their ill-natured neighbours the Edomites insult over them and do all they can to exasperate their destroyers against them. Such was their violence against their brother Jacob (Oba 1:10), such their spleen at Jerusalem, of which they cried, Rase it, rase it, Psa 137:7. Now it is here foretold, for the encouragement of God's people, I. That an end shall be put to Zion's troubles (Lam 4:22): The punishment of they iniquity is accomplished, O daughter of Zion! not the fulness of that punishment which it deserves, but of that which God has designed and determined to inflict, and which was necessary to answer the end, the glorifying of God's justice and the taking away of their sin. The captivity, which is the punishment of thy iniquity, is accomplished (Isa 40:2), and he will no longer keep thee in captivity; so it may be read, as well as, he will no more carry thee into captivity; he will turn again thy captivity and work a glorious release for thee. Note, The troubles of God's people shall be continued no longer than till they have done their work for which they were sent. II. That an end shall be put to Edom's triumphs. It is spoken ironically (Lam 4:21): "Rejoice and be glad, O daughter of Edom! go on to insult over Zion in distress, till thou hast filled up the measure of thy iniquity. Do so; rejoice in thy own present exemption from the common fate of thy neighbours." This is like Solomon's upbraiding the young man with his ungoverned mirth (Ecc 11:9): "Rejoice, O young man! in thy youth; rejoice, if thou canst, when God comes to reckon with thee, and that he will do ere long. The cup of trembling, which it is now Jerusalem's turn to drink deeply of, shall pass through unto thee; it shall go round till it comes to be thy lot to pledge it." Note, This is a good reason why we should not insult over any who are in misery, because we ourselves also are in the body, and we know not how soon their case may be ours. But those who please themselves in the calamities of God's church must expect to have their doom, as aiders and abettors, with those that are instrumental in those calamities. The destruction of the Edomites was foretold by this prophet (Jer 49:7. etc.), and the people of God must encourage themselves against their present rudeness and insolence with the prospect of it. 1. It will be a shameful destruction: "The cup that shall pass unto thee shall intoxicate thee" (and that is shame enough to any man); "thou shalt be drunken, quite infatuated, and at thy wits' end, shalt stagger in all thy counsels and stumble in all thy enterprises, and then, as Noah when he was drunk, thou shalt make thyself naked and expose thyself to contempt." Note, Those who ridicule God's people will justly be left to themselves to do that, some time or other, by which they will be made ridiculous. 2. It will be a righteous destruction. God will herein visit thy iniquity and discover thy sins; he will punish them, and, to justify himself therein, he will discover them, and make it to appear that he has just cause thus to proceed against them. Nay, the punishment of the sin shall so exactly answer the sin that it shall itself plainly discover it. Sometimes God does so visit the iniquity that he that runs may read the sin in the punishment. But, sooner or later, sin will be visited and discovered, and all the hidden works of darkness brought to light.

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John Calvin

1
Lamentations 4:1 1. How 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. 1. Quomodo obscuratum est aurum! Mutatum est aurum bonum! Effusi sunt (vel, projecti) lapides sanctuarii in capite omnium platearum. Here Jeremiah, following the order of the alphabet the fourth time, [206] deplores the ruin of the city, and the destruction of the priesthood and of the kingdom. For they are mistaken who think that the death of Josiah is here lamented; for there are here many things, which we shall see as we proceed, which do not suit that event. There is no doubt but that this mournful song refers to the destruction of the Temple and city; but when Josiah was killed, the enemy had not come to the city, and the stones of the Temple were not then east forth into the streets and the public roads. There are also other things which we shall see, which did not then happen. It follows then that here is described the terrible vengeance of God, which we have had already to consider. He begins by expressing his astonishment, How obscured is the gold! and the precious gold! for ktm, catam, is properly the best gold, though the word good,htvv ethub, is added to it. We may hence conclude that it generally denotes gold only. He mentions, then, gold twice, but they are two different words in Hebrew, zhv, zaeb, and ktm catam. [207] Now he speaks figuratively in the former part of the verse; but there is no doubt but that by the gold, and the finest gold, as it is rendered, he means the splendor of the Temple; for God had designed the Temple to be built, as it is well known, in a very magnificent manner. Hence he calls what was ornamental in the Temple gold. He then speaks without a figure, and says, that the stones were thrown here and there in all directions. Some, indeed, think that these words refer to the sacred vessels, of which there was a large quantity, we know, in the Temple. But this opinion is not probable, for the Prophet does not complain that the gold was taken away, but that it was obscured, and changed. It is then, no doubt, a metaphorical expression. But he afterwards explains himself when he says that the stones of the sanctuary were cast forth here and there along all the streets. It was indeed a sad spectacle; for God had consecrated that temple to himself, that he might dwell in it. When therefore the stones of the sanctuary were thus disgracefully scattered, it must have grievously wounded the minds of all the godly; for they saw that God's name was thus exposed to reproaches. Nor is there a doubt but that the Chaldeans vomited forth many reproaches against God when they thus scattered the stones of the temple. It hence appears, that the Prophet did not without reason exclaim, How has this happened! for such a sight must have justly astonished all the godly, seeing as they did the degradation of the temple connected with a reproach to God himself. It follows, -- Footnotes: [206] Here, as in the two first chapters, the verses only begin alphabetically, but instead of having three or six lines, they have only two or four. -- Ed. [207] This chapter, like the two first chapters, begins with the word 'ykh, "How this!" and the verbs are in the future tense, used for the present. -- How is this! tarnished is gold, Changed is fine gold, the best: Cast forth are the sacred stones At the head of every street. -- Ed

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2
Lamentations 4:2 2. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! 2. Filii Sion pretiosi (alii vertunt, inclytos) comparatiauro (alii vertunt, amicti auro, quod mihi magis placet,) quomodo reputati sunt in lagenas testaceas (testae, ad verbum) opus manuum figuli? The Prophet comes now to the people, though he does not include the whole people, but brings forward those who were renowned, and excelled in honor and dignity. He then says, that they were become like earthen vessels and the work of the potter's hands, which is very fitly added. Then by the sons of Sion, whom he calls precious or glorious, he means the chief men and the king's counselors and those who were most eminent. And he seems to allude to that prophecy which we before explained' for he had said that the people were like earthen vessels; and he went into the house of the potter, that he might see what was made there. When the potter made a vessel which did not please him, he remodeled it, and then it assumed another form; then God declared that the people were in his hand and at his will, as the clay was in the hand of the potter. (Jeremiah 18:2; Jeremiah 19:11.) When he now says, that the chief men were stripped of all dignity, and reduced to another form, so as to become like earthen vessels, he no doubt sets forth by this change the judgment of God, which the Jews had for a time disregarded. And we must bear in mind the Prophet's object: he described the ruin of the Temple and city, that he might remind the people of the punishment which had at length been inflicted; for we know that the people had not only been deaf, but had also scoffed at and derided all prophecies and threatenings. As, then, they had not believed the doctrine of Jeremiah, he now shews that what he had predicted was really fulfilled, and that the people were finding to their cost that God did not trifle with them when he had so often threatened what at length happened. And hence we may conclude, that there was then a superfluous splendor in garments, for we read that they had been clad or clothed in gold; surely it was a display too sumptuous. There is, however, no wonder, for we know that Orientals are far too much given to such trumperies. Now, if the other reading, that the sons of Sion had been before compared to gold, [208] be more approved, the passage must be extended to all their dignity and to all those gifts by which they had been favored and had become illustrious. I have already reminded you, that the work of the potter's hands is here to be taken for the vessels or the earthen flagons; but it was the Prophet's object to enlarge on that reproach, which ]lad been before incredible. It follows -- Footnotes: [208] The value, and not the appearance, is evidently meant: the "sons of Sion" were "precious," as here expressly stated. In this respect they had been of the same estimate with gold; but now they were as worthless as potter's vessels: they were so esteemed and treated, -- The sons of Sion were precious, Of worth equal to pure gold; How is this! they have been deemed as earthen vessels, The work of the hands of the potter. -- Ed.

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Lamentations 4:3 3. Even 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. 3. Etiam serpentes educunt mammam, lactant catulos suos; filia populi mei ad crudelem tanquam ululm (vel, struthiones) in deserto. This verse is harshly explained by many, for they think that the daughter of the people is called cruel, because she acted towards her children as serpents do to their young ones. But this meaning is not suitable, for the word vt, beth, is well known to be feminine. He says that the daughter of the people had come to a savage or cruel one, the latter word is masculine. Then the Prophet seems to mean that the whelps (such is the word) of serpents are more kindly dealt with than the Jews. Serpents are void of all humanity, yet they nourish their brood and give them the breast,. Hence the Prophet by this comparison amplifies the miseries of the people, that their condition was worse than that of serpents, for the tender brood are nourished by their mothers; but the people were without any help, so that they in vain implored the protection of their mother and of others. We now see the real meaning of the Prophet. The particle gm, gam, is emphatical; for had he spoken of animals, such as are careful to nourish their young, it would not have been so wonderful; but so great seems to be the savageness and barbarity of serpents, that they might be expected to east away their brood. Now he says that even serpents draw out the breast The Jews say that the breasts of serpents are covered with scales, as though they were hidden; but this is one of their figments. It is a common phrase, taken from t common practice; for a woman draws out the breast when she gives suck to her infant; so serpents are said to draw out the breast when they give suck to their whelps; for gvrym, gurim, are the whelps of lions or of bears; but in this place the word is applied to serpents. The daughter, then, of my people has come to the cruel one, for the people had to do with nothing but cruelty, there being no one to bring them help or to succor them in their miseries. He, then, does not accuse the people of cruelty, that they did not nourish their children, but on the contrary he means that they were given up to cruel enemies. [209] As the ostriches, or the owls, he says, in the wilderness. If we understand the ostrich to be intended, we know that bird to be very stupid; for as soon as she lays an egg, she forgets and leaves it. The comparison, then, would be suitable, were the daughter of the people said to be cruel, because she neglected her children; but the Prophet, as I think, means, on the contrary, that the Jews were so destitute of every help, as though they were banished into solitary places beyond the sight of men; for birds in solitude in vain seek the help of others. As, then, the ostrich Or the owl has in the desert no one to bring it help, and is without its own mother, so the Prophet intimates that there was no one to stretch forth a hand to the distressed people to relieve their extreme miseries. It follows, -- Footnotes: [209] The reference here is to the conduct of mothers, called here "the daughter of my people," as it appears evident from the following verse, -- Even dragons have drawn out the breast, They have suckled their young ones: The daughter of my people has been for cruelty Like the ostriches in the desert. It is said that the ostrich lays her eggs and forsakes them. See Job 39:15. The verb, to be, is understood, as the case often is, but it must ever be in the same tense as the verb or verbs connected with the sentence. -- Ed.

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Lamentations 4:4 4. The 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. 4. Adhaesit lingua lactantis ad palatum ejus in siti; parvuli petierunt panem, dividens nemo illis (hoc est, nemo est qui illis dividat, id est, porrigat.) He says that sucking children were so thirsty, that the tongue was as it were fixed to the palate; and it was a dreadful thing; for mothers would willingly pour forth their own blood to feed their infants. When, therefore, the tongue of a child clave to his mouth, it seemed to be in a manner beyond nature. Among other calamities, then, the Prophet names this, that infants pined away with thirst, and also that children sought bread in vain. He speaks not in the latter instance of sucklings, but. of children three or four years old. Then he says that they sought or asked for bread, but that there was no one to give. [210] He describes here the famine of the city, of which he had predicted, when he declared that it would be better with the slain than with the people remaining alive, for a harder conflict with famine and want would await the living. But this was not believed. Now, then, the Prophet upbraids the Jews with their former perverseness. He afterwards adds, -- Footnotes: [210] The verbs here are in the past tense, and not in the present, as in our version, -- Cleave did the tongue of the suckling To his palate through thirst; Children asked bread, A breaker, none was to them. -- Ed

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Lamentations 4:5 5. They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills. 5. Qui comedebant ad delicias (hoc est, in deliciis, ad verbum, lmdnym,) perierunt in plateis; qui educati fuerant in coccino (ad coccinum,) amplexi sunt stercora. Here he goes on farther, and says, that they had perished with famine who had been accustomed to the most delicate food. He had said generally that infants found nothing in their mothers' breasts, but pined away with thirst, and also that children died through want of bread. But he now amplifies this calamity by saying, that this not only happened to the children of the common people, but also to those who had been brought up delicately, and had been clothed in scarlet and purple. Then he says that they perished in the streets, and also that they embraced the dunghills, because they had no place to lie down, or because they sought food, as famished men do, on dunghills. [211] It seems to be a hyperbolical expression; but if we consider what the Prophet has already narrated and will again repeat, it ought not to appear incredible, that those who had been accustomed to delicacies embraced dunghills; for mothers cooked their own children and devoured them as beef or mutton. There is no doubt but that the siege, of which we have before read, drove the people to acts too degrading to be spoken of, especially when they had become blinded through so great a pertinacity, and had altogether hardened themselves in their madness against God. It follows, -- Footnotes: [211] The dunghills were collections of cow-dung and other things heaped together for fuel instead of wood. They had been brought up "on scarlet," i.e., on scarlet couches, they were now glad to lie down anywhere, even on dunghills, and hence they are said to have embraced them, as though they had a love for them, -- They who had fed on delicacies Perished in the streets; They who had been brought up on scarlet Embraced the dunghills. -- Ed

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Lamentations 4:6 6. For 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. 6. Et major fuit poena filiae populi mei poena Sodomae (ad verbum est, iniquitas filiae populi mei peccato vel scelere Sodomae; sed statim, dicam cur de poena exponam potius quam de ipso scelere,) quae eversa fuit tanquam momento; non manserunt in ea plagae (alii vertunt, et non castrametatae sunt manus; sed postea etiam dicam cur mihi magis placeat illa versio.) The Prophet says first,, that the punishment of his people was heavier than that of Sodom. If any one prefers the other version, I will not contend, for it is not unsuitable; and hence also a most useful doctrine may be drawn, that we are to judge of the grievousness of our sins by the greatness of our punishment for God never exceeds what is just when he takes vengeance on the sins of men. Then his severity shews how grievously men have sinned. Thus, Jeremiah may have reasoned from the effect to the cause, and declared that the people had been more wicked than the Sodomitites. Nor is this unreasonable; for if the Jews had not fallen into that great wickedness of which the Sodomites were guilty, yet the Prophets everywhere charged them as men who not only equaled but also surpassed the Sodomites, especially Ezekiel, (Ezekiel 16:46, 47.) Isaiah also called them the people of Gomorrha, and the king's counselors and judges, the princes of Sodom, (Isaiah 1:9, 10.) This mode of speaking is then common in the Prophets, and the meaning is not unsuitable. But as he dwells only on the grievousness of their punishment, the other explanation seems more simple; for I regard not what is plausible, but accept the true meaning. Let us then repeat the Prophet's words: greater is the punishment of my people, etc. The word vn, oun, means punishment as well as iniquity; this is certain, beyond dispute. Now cht't, chethat, means also both sin and punishment. It is hence applied to expiations; the sacrifice for sin is called cht't, chethat. As to the words, then, they designate punishment as well as sin, the cause of it. But the reason which follows leads me to consider punishment as intended, for he says that Sodom was overthrown as in a moment. Here, doubtless, we see that the sins of the Jews are not compared to the sins of the Sodomites, but their destruction only: God had overthrown Sodom, as afterwards he overthrew Jerusalem; but the ruin of Sodom was milder, for it perished in a moment -- for when God had dreadfully thundered, the Sodomites and their neighboring citizens were immediately destroyed; and we know that the shorter the punishment, the more tolerable it is. As the Prophet here compares the momentary destruction of Sodom with the prolonged ruin of the city and slaughter of the people, we see that what is spoken of is not sin, but on the contrary God's judgment. There is yet no doubt but that the Prophet summoned the Jews to God's tribunal, that they might know that they deserved such a vengeance, and that they might perceive that they were worse than the Sodomites. For it was not the Prophet's object to expostulate with God, or to charge him with having been too rigid in destroying the city of Jerusalem. As, then, the Prophet does not charge God either with injustice or with cruelty, it is certain that punishment is what is here set forth, in order that the people might know what they deserved. [212] But the words declare nothing more than that God's vengeance had been severer towards the Jews than towards the Sodomites. How so? it is evident from this reason, because Sodom was consumed as in a moment; and then it is added, and strokes remained not on her. The word yd, id, as it is well known, means hand, a place, but sometimes, metaphorically, a stroke. Interpreters vary here, but I shall not recite the opinions of all, nor is it needful. Those who seem to come nearest…

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Lamentations 4:7-8 7. Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire: 7. Candidiores Nazaraei ejus nive, (vel, puriores,) candidiores laete, rubicundi fuerunt corpore suo (neque enim hoc potest accipi de ossibus) supra lapillos preciosos, sapphirus excisio ipsorum: 8. Their 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. 8. Obtenebrata est prae caligine forma ipsorum, non agniti in plateis; adhaesit cutis eorum ossi ipsorum, (hoc est, ossibus;) exaruit, fuit tanquam lignum. Here the Prophet speaks of Nazarites, by whom we know the worship of God was honored; for they, who were not content with the common observance of the Law, consecrated themselves to God, that by their example they might stimulate others. It was then a singular zeal in a few to consecrate themselves, so as to become Nazarites, or separated. What this custom was may be known from the sixth chapter of Numbers. For God, who has always repudiated all fictitious forms of worship, prescribed to the Nazarites what he approved in every particular. Hence Moses carefully men-honed all those things which were to be observed by the Nazarites. As to the present passage, it is enough to say, that the Nazarites were peculiarly devoted to God's service during the time of their separation, for it was only a temporary service. Then the Prophet brings them forward, that it might hence be evident how sad was the change, which he never could have made the Jews to believe. He says that the Nazarites were purer than snow, and whiter that milk, and also ruddier than precious stones, so that they might be corn-pared to sapphire; for, by saying sapphire was their cutting, he means that they were like sapphires well polished. Now we know that the Nazarites abstained from wine and strong drink: hence abstinence might have lessened somewhat of their ruddiness. For he who is accustomed to drink wine, if he abstains for a time, is apt to grow pale; lie will then lose almost all his color, at least he will not be so ruddy; nor will there appear in his face and in his members so much rigor as when he took his ordinary support. Jeremiah, in short, teaches us flint the blessing of God was conspicuous in the Nazarites, for he wonderfully supported them while they were for a time abstinence. Now, on the contrary, he says that the Nazarites were become withered, that their skin clave to their bones, that, in short, they were so deformed that they could not be known, not only in obscure corners, but even in the open street, hi the middle of the market-place. We hence learn that as the favor of God had before appeared as to the Nazarites, so now also his vengeance might be certainly known, because they had fallen off from their vigor, and were reduced to a degrading deformity. [214] The Prophet at the same time shews that worship according to the law had in a manner deteriorated on account of the vices of the people; and this is the design of the whole, as I reminded you at the beginning. For there is no doubt but that he wished to rouse the Jews, that they might at length raise up their eyes to God; for they had long grown torpid in their vices, and had been even inflated with diabolical pride; hence was their inveterate obstinacy. As long as the Temple stood, they thought that they satisfied God by the sacrifices they offered. When the Prophet now tells them that the stones of the Temple were thrown down, it hence follows that the Temple was profaned' whence this profanation? from the wickedness of the people. The Chaldeans, indeed, thought that they brought a great reproach on God when they demolished the Temple; but, as long pollution had preceded, our Prophet now represents to the Jews their sins as in a mirror or a living form; for they had polluted the Temple before the Chaldeans. So also he shews…

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Lamentations 4:9 9. They 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. 9. Meliores fuerunt occisi gladio quam occisi fame; fluxerunt transrossi a fructibus agri. The beginning of the verse is without any difficulty; for the Prophet says that it happened better to those who immediately perished by the sword than to others who had to struggle with famine, according to what he had lately said, that the punishment of Sodom was more tolerable, because it was suddenly executed. Sudden death is the easiest And the Prophet, when complaining that the ungodly prospered, so that the faithful sometimes envied them, says that they die as it were in a moment, and are taken away from the world; but he says that the faithful are held, as it were, captive by the snares of death, and protract life in perpetual languor. For this reason the Prophet now says that the punishment of death would have been light to the Jews. And yet we know that. a violent death is regarded by us with horror. For he who dies on his bed is said to yield to his fate, as he seems to pay what he owes to nature; but, he who is slain by the sword is violently snatched away, and, as it were, contrary to nature. Violent death, then, is always horrible. But the comparison used by the Prophet amplifies the atrocity of their punishment, because it would have been more desirable to have been killed at once than to remain alive to struggle with famine. And he expresses himself more clearly by saying that they pined away, having been pierced through by the fruits of the earth There is here some obscurity, but by the fruits of the earth, we are no doubt to understand all kinds of food. Some consider that "defect," or failure, is to be understood. But the Prophet speaks much more emphatically, even that all the productions of the earth took vengeance on this wicked people, by refusing the usual supply. The earth is the servant of God's bounty and kindness; for it is the same as though he with his hand extended food to us, when the earth opens its bowels; so also the productions of the earth are evidences of God's paternal love towards us. Now, when the fruits of the earth withdraw themselves from us, they are as it were the weapons to execute God's vengeance. So, then, the Prophet means that the Jews had been pierced through by the fruits of the earth, and thus had pined away; as though he had said, that they had not been pierced by the sword, but had been wounded by famine, for the productions of the earth became, as it were, swords, while yet they sustain, as we have said, the life of men. [215] Footnotes: [215] Houbigant and Blayney have given the following version of this clause, which has been approved by Horsley, -- For those (the former) departed, having been cut off Before the fruits of the field. That is, they bad been cut off before the fruits of the field failed, which occasioned the famine. This rendering is more satisfactory than our version or that of Calvin. -- Ed. PRAYER. Grant. Almighty God, that as thou shewest by thy Prophet that, after having long borne with thine ancient people, thy wrath at length did so far burn as to render final judgment above all others remarkable, -- O grant that we may not at this day, by our obstinacy or by our sloth, provoke thy wrath, but be attentive to thy threatenings, yea, and obey thy paternal invitations, and so willingly devote ourselves to thy service, that as thou hast hitherto favored us with thy blessings, so thou mayest perpetuate them, until we shall at length enjoy the fullness of all good things in thy celestial kingdom, through Christ our Lord. -- Amen.

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Jamieson–Fausset–Brown

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comparable to . . . gold-- (Job 28:16, Job 28:19). earthen pitchers-- (Isa 30:14; Jer 19:11).

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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 (Lam 4:10; Lam 2:20). Others translate, "jackals." ostriches--see on Job 39:14; Job 39:16, on their forsaking their young.

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thirst--The mothers have no milk to give through the famine.

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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).

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greater than . . . Sodom-- (Mat 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.

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Nazarites--literally, "separated ones" (Num 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. (Dan 1:8-15). Also David (Sa1 16:12; Sa1 17:42). Type of Messiah (Sol 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.

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blacker than . . . coal--or, "than blackness" itself (Joe 2:6; Nah 2:10). like a stick--as withered as a dry stick.

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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 (Gen 18:28; Psa 109:24).

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13 more notes on this passage are in the library.