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Lamentations Chapter Four                            

 

Lamentations 4 Outlines

The Degradation of Zion (v.1~22)

New King James Version (NKJV)

 

INTRODUCTION TO LAMENTATIONS 4

The prophet begins this chapter with a complaint of the ill usage of the dear children of God and precious sons of Zion Lamentations 4:1; relates the dreadful effects of the famine during the siege of Jerusalem Lamentations 4:3; the taking and destruction of that city he imputes to the wrath of God; and represents it as incredible to the kings and inhabitants of the earth Lamentations 4:11; the causes of which were the sins of the prophets priests and people Lamentations 4:13; expresses the vain hopes they once had but now were given up entirely their king being taken Lamentations 4:17; and the chapter is concluded with a prophecy of the destruction of the Edomites and of the return of the Jews from captivity Lamentations 4:21.

 

Lamentations 4:1 How the gold has become dim! How changed the fine gold! The stones of the sanctuary are scattered At the head of every street.

   YLT  1How is the gold become dim Changed the best -- the pure gold? Poured out are stones of the sanctuary At the head of all out-places.

How is the gold become dim!.... Or "covered"F2יועם "rubigine obducetur" Montanus; "obtectum vel absconditum" Vatablus. So Ben Melech. ; or hid with rust dust or dirt; so that it can scarcely be discerned:

how is the most fine gold changed! this may be literally true of the gold of the temple; and so the Targum calls it

"the gold of the house of the sanctuary;'

with which that was overlaid and many things in it 1 Kings 6:21; and was sadly sullied and tarnished with the burning of the temple and the rubbish of it: its brightness was lost and its colour changed; but though there may be an allusion to that it is to be figuratively understood of the people of God; for what is here expressed in parabolical phrases as Aben Ezra observes is in Lamentations 4:2 explained in proper and literal ones: godly and gracious men there called the precious sons of Zion are comparable to gold even the most fine gold; partly because of their habit and dress; gold of Ophir; clothing of wrought gold; the rich robe of Christ's righteousness; which for its brightness and splendour is like the finest gold; and is as lasting and durable as that; and in which the saints look like a mass of pure gold Psalm 45:9; and partly because of the graces of the Spirit in them which are like gold for their purity especially when tried; for their value and the enriching nature of them and their duration; particularly the graces of faith hope love humility which are like rows of jewels and chains of gold and as ornamental as they; see Song of Solomon 1:10; as also because of the doctrines of grace received by them which are more to be desired than gold than fine gold; and are better than thousands of gold and silver by reason of their intrinsic worth and value; for their purity and brightness being tried and purified and because of their duration Psalm 19:10; as well as on account of the riches of grace and glory they are possessed of and entitled to: now this in either of the senses of it cannot be lost as to substance only become dim; may lose its brightness and glory and like gold change its colour but not its nature; and; this may be the case of good men comparable to it; when there is a decline in them with respect to the exercise of grace; faith in Christ and his righteousness is low hope not lively and love waxen cold; when there is a veil drawn over the Gospel a great opposition to it and a departure from it; or the doctrines of it are not so clearly and consistently preached; and when there is a failure in a holy walk and conversation becoming it; all which is matter of lamentation:

the stones of the sanctuary are poured out in the top of every street; in the literal sense it may regard the costly stones of the temple which when that was destroyed not only lay in heaps; but many of them at least were separated and scattered about and carried into every corner of the city and the streets of it and there lay exposed neglected and trampled upon; see 1 Kings 5:17; but in the figurative sense it designs the people of God; who though they are taken out of the common quarry and pit of mankind and are by nature as common stones; yet by the Spirit and grace of God are made living and lively ones and are hewn and fitted for the spiritual building the church; where they are laid and are as the stones of a crown as jewels and precious stones; but when there are animosities contentions and divisions among them so that they disunite and are scattered from one another their case is like these stones of the sanctuary; and which is to be lamented. It is by some Jewish writersF3Vid. R. Sol. Urbin. Ohel Moed fol. 50. 1. interpreted of great personages as princes and great men of the earth.

 

Lamentations 4:2 2 The precious sons of Zion Valuable as fine gold How they are regarded as clay pots The work of the hands of the potter!

   YLT  2The precious sons of Zion Who are comparable with fine gold How have they been reckoned earthen bottles Work of the hands of a potter.

The precious sons of Zion comparable to fine gold .... This explains what is meant in Lamentations 4:1; by gold fine gold and stones of the sanctuary; not Josiah and his sons as some Jewish interpreters; but all the sons of Zion or children of God; not the inhabitants of Zion literally but spiritually; see Zechariah 9:13. Zion is the church; her sons are her spiritual seed and offspring that are born of her she being the mother of them all and born in her by means of the word; and brought up by her through the ordinances and so are regenerate persons; and these the sons of God: and who are "precious" not in themselves being of the fallen race of Adam; of the earth earthly as he was; of the same mass and lump with the rest of mankind; in no wise better than others by nature; and have no intrinsic worth and value in them but what comes by and from the grace of God; nor are they precious in their own esteem and much less in the esteem of the men of the world; but in the eye of God and of his son Jesus Christ and of the blessed Spirit and in the opinion of other saints; see Psalm 16:3; in what sense these are comparable to fine gold; see Gill on Lamentations 4:1;

how are they esteemed as earthen pitchers the work of the hands of the potter! they are indeed earthen vessels with respect to their bodies frail weak and mortal; but they are the work of God's hands even as creatures and particularly as new creatures and are a curious piece of his workmanship and so valuable and especially by him who is as tender and as careful of them as the apple of his eye; and yet these are greatly disesteemed by carnal men are reckoned as the faith of the world and the offscouring of all things; as earthen vessels fit for no use but common or dishonourable ones or to be broke in pieces and rendered useless and contemptible: see Psalm 31:12.

 

Lamentations 4:3 3 Even the jackals present their breasts To nurse their young; But the daughter of my people is cruel Like ostriches in the wilderness.

   YLT  3Even dragons have drawn out the breast They have suckled their young ones The daughter of my people is become cruel Like the ostriches in a wilderness.

Even the sea monsters draw out the breast .... Which some interpret of dragons; others of seals or sea calves; but it is best to understand it of whales as the word is rendered in Genesis 1:21; and elsewhere: and BochartF4Hierozoic. l. 1. c. 7. p. 46. has proved out of various writers that these have breasts and milk; but that their breasts or however their paps are not manifest but are hid as in cases and must be drawn out: and so Jarchi observes that they draw their breasts out of a case for their breasts have a covering which they uncover: so Ben Melech. AristotleF5Hist. Animal. l. 3. c. 20. says that whales as the dolphin sea calf and balaena have breasts or paps and milk which he makes to be certain species of the whale; and each of these he elsewhere says have milk and suckle their young: the dolphin and sturgeon he observesF6Ib. l. 6. c. 12. have milk and are sucked; and so the sea calf he saysF7lbid. lets out milk as a sheep and has two breasts and is sucked by its young as four footed beasts are. Agreeably to which AelianusF8Hist. de Animal. 1. 10. c. 8. relates that the female dolphins have paps like women and suckle their young with great plenty of milk; and the balaena he saysF9Ib. l. 5. c. 4. is a creature like a dolphin and has milk. And Pliny speaking of the dolphins observesF11Nat. Hist. l. 9. c. 8. that they bring forth their "whelps" and so the young of this creature are called here in the next clause in the Hebrew textF12גוריהן "catulos suos" Pagninus Montanus Junius & Tremellius Piscator Cocceius. and nourish them with their breasts as the balaena; and of the sea calves the same writer saysF13Nat. Hist. l. 9. c. 13. they feed their young with their paps; but the paps of these creatures are not manifest as those of four footed beasts as Aristotle observes; but are like two channels or pipes out of which the milk flows and the young are suckled;

they give suck to their young ones; as they do when they are hungry; which is mentioned as an aggravation of the case of the Jewish women with respect to their behaviour towards their children by reason of the famine during the siege of Jerusalem; which here and in the following verses is described in the sad effects of it; and which had a further accomplishment at the destruction of the same city by the Romans: now though the monsters suckled their young when hungry yet these women did not suckle theirs;

the daughter of my people is become cruel; or is "unto a cruel one"F14לאכזר "in crudelem" Montanus; "sub. mutata fuit" Piscator; "similis est crudeli" Munster. : that is is changed unto a cruel one or is like unto one and behaves as such though of force and necessity: the meaning is that the Jewish women though before tenderhearted mothers yet by reason of the famine having no milk in their breasts could give none to their children and so acted as if they were cruel to them; nay in fact instead of feeding them they fed upon them Lamentations 4:10;

like the ostriches in the wilderness; which lay their eggs and leave them in places easily to be crushed and broken; and when they have any young ones they are hardened against them as if they were none of theirs Job 39:13; and this seemed now to be the case of these women; or "like the owls" as the word is sometimes rendered; and which also leave their eggs and for want of food will eat their young as those women did. So Ben Melech says it is a bird which dwells in the wilderness and causes a voice of hooping to be heard.

 

Lamentations 4:4 4 The tongue of the infant clings To the roof of its mouth for thirst; The young children ask for bread But no one breaks it for them.

   YLT  4Cleaved hath the tongue of a suckling unto his palate with thirst Infants asked bread a dealer out they have none.

The tongue of the sucking child cleaveth to the roof of his mouth for thirst .... Through want of the milk of the breast which is both food and drink unto it:

the young children ask bread; of their parents as usual not knowing how the case was that there was a famine in the city; these are such as were more grown were weaned from the milk and drawn from the breasts and lived on other food and were capable of asking for it:

and no man breaketh it unto them: distributes unto them or gives them a piece of bread; not father friend or any other person; it not being in their power to do it they having none for themselves.

 

Lamentations 4:5 5 Those who ate delicacies Are desolate in the streets; Those who were brought up in scarlet Embrace ash heaps.

   YLT  5Those eating of dainties have been desolate in out-places Those supported on scarlet have embraced dunghills.

They that did feed delicately are desolate in the streets .... That were brought up in the king's palace or in the houses of noblemen; or however born of parents rich and wealthy and had been used to good living and had fared sumptuously and deliciously every day were now wandering about in the streets in the most forlorn and distressed condition seeking for food of any sort but could find none to satisfy their hunger; and so as the Vulgate Latin version renders it perished in the ways or streets:

they that were brought up in scarlet: in dyed garments as Jarchi; clothed with scarlet coloured ones as was the manner of the richer and better sort of people Proverbs 31:21; or "brought up upon scarlet"F15עלי תולע "super coccinum" Pagninus Montanus; "super coccino" Piscator Michaelis. ; upon scarlet carpets on which they used to sit and eat their food as is the custom of the eastern people to this day: these

embrace dunghills are glad of them and with the greatest eagerness rake into them in order to find something to feed upon though ever so base and vile; or to sit and lie down upon. Aben Ezra interprets it of their being cast here when dead and there was none to bury them.

 

Lamentations 4:6 6 The punishment of the iniquity of the daughter of my people Is greater than the punishment of the sin of Sodom Which was overthrown in a moment With no hand to help her!

   YLT  6And greater is the iniquity of the daughter of my people Than the sin of Sodom That was overturned as [in] a moment And no hands were stayed on her.

For the punishment of the iniquity of the daughter of my people .... In the long siege of their city and the evils that attended it especially the sore famine:

is greater than the punishment of the sin of Sodom; which was destroyed at once by fire from heaven: or it may be rendered "the iniquity of the daughter of my people is greater than the sin of Sodom"F16מחטאת ----Nwe ldgyw "et ingens fuit iniquitas--prae peccato" Montanus; "et major extitit pravitas--prae peccato" Cocceius. So V. L. ; though the men of Sodom were great sinners the Jews were greater their sins being more aggravated; to this agrees the Targum which renders the word "sin" and paraphrases the words following thus

"and there dwelt not in her prophets to prophesy unto her and turn her by repentance;'

as the Jews had and therefore their sin was the greater; both senses are true and the one is the foundation of the other; but the first seems best to agree with what follows:

that was overthrown as in a moment; by a shower of fire from heaven which consumed it at once; whereas the destruction of Jerusalem was a lingering one through a long and tedious siege; the inhabitants were gradually wasted and consumed by famine pestilence and sword and so their punishment greater than Sodom's:

and no hand stayed on her; that is on Sodom; the hand of God was immediately upon her and dispatched her at once but not the hands of men; as the hands of the Chaldeans were upon the Jews afflicting and distressing them a long time which made their ease the worse.

 

Lamentations 4:7 7 Her Nazirites[a] were brighter than snow And whiter than milk;
They were more ruddy in body than rubies Like sapphire in their appearance.

   YLT  7Purer were her Nazarites than snow Whiter than milk ruddier of body than rubies Of sapphire their form.

Her Nazarites were purer than snow .... Such who separated themselves by a vow to the Lord and abstained from drinking wine and strong drink and by a moderate diet and often washing themselves as well as taking great care of their hair appeared very neat and comely like snow without any spot or blemish. Some think such as were separated from others in dignity very honourable persons the sons of nobles are meant since the word has the signification of a "crown" and interpret it her princes; Jarchi makes mention of this sense and rejects it; but it is received by many: and the meaning is that her young noblemen who were well fed and neatly dressed looked as pure and as beautiful as the driven snow:

they were whiter than milk; this intends the same thing expressed by another metaphor:

they were more ruddy in body than rubies; or rather "than precious stones"; and particularly "than pearls" which BochartF17Hierozoic. par. 2. l. 5. c. 6. p. 688. proves at large are designed by the word used which are white and not red; and the word should be rendered "clearer" or "whiter than pearls" as it is by Lyra and othersF18אדמו עצם מפנינים "lucidiores corpore margaritis" Bochart; "candidi fuerunt in corpore prae margaritis" Noldius. ; and the word in the Arabic language signifies white and clearF19"camelis tributum candidus perquam albus" Giggeius; "candidi coloris" Dorcas Giggeius apud Golium col. 49 51. as pearls are; and so the phrase is expressive of the beauty and comeliness of these persons: and LudolphusF20Comment. in Ethiop. Hist. l. 1. No. 107. says that in the Ethiopic language it signifies "beautiful"; and he translates the whole "they were more beautiful than pearls"; denoting the clearness of their skins and the goodness of their complexion:

their polishing was of sapphire; or "their cutting sapphire"F21ספיר גזר־תאם "sapphirus excisio eorum" Pagninus Montanus Vatablus Calvin; "quasi sectio eorum esset ex sapphiro" Munster. ; they were as beautiful as if they had been cut out of sapphire and polished; which is a very precious stone and looks very beautiful; so smooth were their skins. The Targum is

"their face or countenance is as sapphire.'

BrauniusF23De Vestitu Sacerdot. Hebr. l. 2. c. 12. sect. 7. p. 676. thinks the word used signifies the veins full of blood which variously intersect the flesh like sapphirine rivers; and that the sense of the words is

"their bodies were white like snow and milk yea shining like pearls (or red in the cheeks lips &c. like coralF24So Bootius Animadv. l. 4. c. 3. sect. 8. p. 144. Lutherus & Osiander in ib. ); veins full of blood running between like sapphire of a most agreeable sky colour; which is a true description of a most fair and beautiful body.'

See Song of Solomon 5:14. All this is to be understood of them before the famine but when that came upon them then they were as follow:

 

Lamentations 4:8 8 Now their appearance is blacker than soot; They go unrecognized in the streets; Their skin clings to their bones It has become as dry as wood.

   YLT  8Darker than blackness hath been their visage They have not been known in out-places Cleaved hath their skin unto their bone It hath withered -- it hath been as wood.

Their visage is blacker than a coal .... Or "darker than blackness"; or "dark through blackness"F25חשך משחור "obscurior ipsa nigredine" Tigurine version; "magis quam nigredo vel carbo" Vatablus; "prae caligines" Calvin; "ex nigredine" Piscator. ; by reason of the famine and because of grief and trouble for themselves and their friends which changed their complexions countenances and skins; they that looked before as pure as snow as white as milk as clear as pearls as polished as sapphire now as black as charcoal as blackness itself:

they are not known in the streets; not taken notice of in a distinguished manner; no respect shown them as they walk the streets as used to be; nay their countenances were so altered and their apparel so sordid as not to be known by their friends when they met them in public:

their skin cleaveth to their bones; have nothing but skin and bone who used to be plump and fat:

it is withered it is become like a stick; the skin wrinkled and shrivelled up the flesh being gone; and the bone became like a stick or a dry piece of wood its moisture and marrow being dried up.

 

Lamentations 4:9 9 Those slain by the sword are better off Than those who die of hunger; For these pine away Stricken for lack of the fruits of the field.

   YLT  9Better have been the pierced of a sword Than the pierced of famine For these flow away pierced through Without the increase of the field.

They that be slain with the sword are better than they that be slain with hunger .... Not that they are better with respect to their state after death but with respect to their manner of dying. They that were slain by the sword of the Chaldeans as many were either upon the walls or in sallies out against the enemy these felt less pain and had less terror of mind in dying than those did who perished by famine; they died a lingering death as it were by inches and were in continual pain of body and uneasiness of mind:

for these pine away stricken through for want of the fruits of the field: that is those that died by famine gradually wasted or "flowed" away their fluid parts by degrees went off; and though they were not run through with the sword they were stabbed by famine and were so distressed in body and mind as if a sword had pierced them; not having the fruits of the field the corn and the wine to support nature and keep them alive. Jarchi's note is

"they that were slain with hunger were inflated at the smell of the fruits of the field when the enemies were roasting their flesh upon the grass without the wall; the smell entered into those that swelled by famine and their bellies burst and their excrements flowed out; and this is the death worse than that of being slain with the sword.'

And to this agrees the Targum

"more happy are they that are slain with the sword than they that are slain with famine; for they that are slain with the sword flowed when their bellies were burst by that which they ate of the fruits of the field; and those that were inflated with famine their bellies burst through "want" of food.'

Most interpreters refer this clause to those that died of famine: but GussetiusF26Comment. Ebr. p. 225. interprets it of those that were killed with the sword; and renders and paraphrases the words thus "for they being stabbed sent out"; by the open wounds "a flux which arose from the fruits of the field"; their food and nourishment being yet in their belly and veins and so did not pine away through penury and famine; and their misery was short and light in comparison of others: and so Abendana.

 

Lamentations 4:10 10 The hands of the compassionate women Have cooked their own children; They became food for them In the destruction of the daughter of my people.

   YLT  10The hands of merciful women have boiled their own children They have been for food to them In the destruction of the daughter of my people.

The hands of the pitiful women have sodden their own children .... Such as were naturally and agreeably to their sex pitiful and compassionate; merciful to the poor as the Targum; and especially tenderhearted to their own offspring; yet by reason of the soreness of the famine became so cruel and hardhearted as to take their own children and slay them with their own hands cut them to pieces put them into a pot of water and make a fire and boil them and then eat them as follows:

they were their meat in the destruction of the daughter of my people: at the time of the destruction of Jerusalem. This strange and unnatural action was foretold by Moses Deuteronomy 28:56; and though we have no particular instance of it on record as done at the siege of Jerusalem by the Chaldeans yet no doubt there was as may be concluded from the words: and at the siege of it by the Romans when many things here spoken of had a fuller accomplishment we have a remarkable instance of it which JosephusF1De Bello Jud. l. 6. c. 3. sect. 4. relates; an illustrious woman named Mary pressed with the famine slew her own son a sucking child boiled him and ate part of him and laid up the rest; which was found by the seditious party that broke into her house which struck them with the utmost horror; See Gill on Lamentations 2:20.

 

Lamentations 4:11 11 The Lord has fulfilled His fury He has poured out His fierce anger. He kindled a fire in Zion And it has devoured its foundations.

   YLT  11Completed hath Jehovah His fury He hath poured out the fierceness of His anger And he kindleth a fire in Zion And it devoureth her foundations.

The Lord hath accomplished his fury .... Which rose up in his mind and which he purposed in himself to bring upon the sinful people of the Jews:

he hath poured out his fierce anger; the vials of his wrath in great abundance even all he meant to pour out upon them:

and hath kindled a fire in Zion and it hath devoured the foundations thereof: not in the strong hold of Zion only but in the whole city of Jerusalem which was set on fire by the Chaldeans as instruments according to the will of God; and which not only consumed the houses of it but even the foundations of them; so that it looked as if there was no hope of its ever being rebuilt. Aben Ezra interprets this fire of the famine.

 

Lamentations 4:12 12 The kings of the earth And all inhabitants of the world Would not have believed That the adversary and the enemy Could enter the gates of Jerusalem—

   YLT  12Believe not did the kings of earth And any of the inhabitants of the world That come would an adversary and enemy Into the gates of Jerusalem.

The kings of the earth and all the inhabitants of the world .... Not only the neighbouring nations and the kings of them but even such in all parts of the world that knew anything of Jerusalem:

would not have believed that the adversary and the enemy would have entered into the gates of Jerusalem; when it was besieging they did not believe it would be taken; and when they heard it was it was incredible to them; it being so strongly fortified by art and nature with mountains and hills with walls and bulwarks and had such a vast number of people in it; and especially was the city of the great God who had so often and so signally preserved and saved it: the "adversary" and "enemy" are the same and design the Chaldeans. The Targum distinguishes them and makes Nebuchadnezzar the ungodly to be the adversary; and Nebuzaradan the enemy who entered to slay the people of the house of Israel in the gates of Jerusalem; this was a marvellous thing to the nations round about. Titus when he took this city acknowledged it was owing to GodF2Joseph. De Bello Jud. l. 6. c. 9. sect. 1. ;

"God (says he) favouring us we fought; God is he that has drawn the Jews out of these fortresses; for human hands and machines could have done nothing against these towers.'

 

Lamentations 4:13 13 Because of the sins of her prophets And the iniquities of her priests Who shed in her midst The blood of the just.

   YLT  13Because of the sins of her prophets The iniquities of her priests Who are shedding in her midst the blood of the righteous

For the sins of her prophets and the iniquities of her priests .... Aben Ezra interprets this of the prophets of Baal and the priests of the high places; but though false prophets and wicked priests are meant yet such as were among the Jews made choice of and approved of by them: see 2 Chronicles 36:14; not that the people were faultless but these were the principals who by their examples led on and encouraged the common people in sin:

that have shed the blood of the just in the midst of her; not the blood of innocent children sacrificed to them by Moloch; but of good men in general whom they persecuted and slew; and of the true prophets of the Lord in particular whose blood they shed; and was the sin that brought on the destruction of their city by the Romans as well as of that by the Chaldeans; see Matthew 23:35.

 

Lamentations 4:14 14 They wandered blind in the streets; They have defiled themselves with blood So that no one would touch their garments.

   YLT  14They have wandered naked in out-places They have been polluted with blood Without [any] being able to touch their clothing

They have wandered as blind men in the streets .... That is the false prophets and wicked priests; and may be understood either literally that when the city was taken and they fled they were like blind men and knew not which way to go to make their escape but wandered from place to place and could find no way out; or spiritually though they pretended to great light and knowledge yet were as blind men surrounded with the darkness of ignorance and error and were blind leaders of the blind:

they have polluted themselves with blood so that men could not touch their garments; or "could not but touch it with their garments"F3בלא יוכלו יגעו בלבושיהם "quem non possunt quin tangent vestimentis suis" "Junius & Tremellius. ; or "might not"F4"Tangebant eum (nempe sanguinem) vestibus eorum quem non potuerunt" i.e. "jure" Gataker. ; it was not lawful for them to do it: the sense is either that which way soever these men took to make their escape they found so many dead carcasses in the streets and such a profusion of blood by them that they could not but touch it with their garments; or being besmeared with it were so defiled that others might not touch them even their garments; or these men had defiled themselves with the shedding of the blood of righteous persons; so that they were odious to men and they shunned them as they would do anything that by the law rendered them in a ceremonious sense unclean and therefore said as follows:

 

Lamentations 4:15 15 They cried out to them “Go away unclean! Go away go away Do not touch us!” When they fled and wandered Those among the nations said “They shall no longer dwell here.

   YLT  15`Turn aside -- unclean ' they called to them `Turn aside turn aside touch not ' For they fled -- yea they have wandered They have said among nations: `They do not add to sojourn.'

They cried unto them depart ye it is unclean .... Or O ye "unclean"F5טמא "immunde" Montanus; "immundi" Strigelius. "gens polluta" Vatablus; "discedite polluti" Gataker. ; that is the people said so to the priests being polluted with blood; they abhorred them did not care they should come nigh them but bid them keep at distance; they that cleansed others of leprosy were treated as leprous persons themselves and proclaimed unclean and shunned as such: and to show their vehement abhorrence of them repeated the words

depart depart touch not: that is touch us not; they who had used to say; to others stand by yourselves we are more holy than you being the Lord's priests and prophets are treated after the same manner themselves:

when they fled away and wandered; fled from the city and wandered among the nations; or when they were swiftly carried away captives and became vagabonds in other countries:

they said among the Heathens they shall no more sojourn there; being among the Heathens they took notice of them as very wicked men and said concerning them now they are carried out of their own land they shall never return there any more and dwell in Jerusalem and officiate in the temple as they had formerly done.

 

Lamentations 4:16 16 The face[b] of the Lord scattered them; He no longer regards them. The people do not respect the priests Nor show favor to the elders.

   YLT  16The face of Jehovah hath divided them He doth not add to behold them The face of priests they have not lifted up Elders they have not favoured.

The anger of the Lord hath divided them .... Or "the face of the Lord"F6פני יהוה "facies Domini" V. L. Montanus Piscator. ; the anger that appeared in his face in the dispensation of his providence removed them out of their own land and dispersed them among several countries and nations of the world and as they now are: these are not the words of the Heathens continued but of the prophet:

he will no more regard them; or "he will not add to look on them"F7יוסיף להביטם "non addet aspicere eos" Montanus. with a look of love but continue his anger and resentment:

they respect not the persons of the priests they favour not the elders; which is to be considered either as the sin of the false prophets and priests before described which was the cause of their punishment; that they east great contempt on the true prophets of the Lord as Jeremiah and others and showed no regard to the elders of the people or those godly magistrates; who would have corrected and restrained them: or else this is said of the nations among whom they were dispersed as the Targum; who would pay no respect to their characters as priests or show any pity to them on account of their age.

 

Lamentations 4:17 17 Still our eyes failed us Watching vainly for our help; In our watching we watched For a nation that could not save us.

   YLT  17While we exist -- consumed are our eyes for our vain help In our watch-tower we have watched for a nation [that] saveth not.

As for us our eyes as yet failed for our vain help .... Or "while we were yet"F8עודינה "quum adhuc essemus" Munster: Piscator. ; a nation a people a body politic in our own land before the city of Jerusalem was taken we were looking for help as was promised us; but it proved a vain help none was given us; for which we kept looking to the last till our eyes failed and we could look no longer; no help appeared nor was there any prospect or probability of it and therefore gave all up:

in our watching we watched for a nation that could not save us; not the Romans as the Targum but the Egyptians; these promised them help and relief and therefore in their watching they watched or vehemently watched and wistfully looked out for it but all in vain; for though these made an attempt to help them they durst not proceed; were obliged to retire not being a match for the Chaldean army and so could not save them or break up the siege and relieve them.

 

Lamentations 4:18 18 They tracked our steps So that we could not walk in our streets. Our end was near; Our days were over For our end had come.

   YLT  18They have hunted our steps from going in our broad-places Near hath been our end fulfilled our days For come hath our end.

They hunt our steps that we cannot go in our streets .... The Chaldeans from their forts and batteries as they could see they watched the people as they came out of their houses and walked about the streets and shot their arrows at them; so that they were obliged to keep within doors and not stir out which they could not do without great danger:

our end is near for our days are fulfilled; for our end is come; either the end of their lives the days months and years appointed for them being fulfilled; or the end of their commonwealth the end of their civil and church state at least as they thought; the time appointed for their destruction was not only near at hand but was actually come; it was all over with them.

 

Lamentations 4:19 19 Our pursuers were swifter Than the eagles of the heavens. They pursued us on the mountains And lay in wait for us in the wilderness.

   YLT  19Swifter have been our pursuers Than the eagles of the heavens On the mountains they have burned [after] us In the wilderness they have laid wait for us.

Our persecutors are swifter than the eagles of the heavens .... That fly in the heavens; and which as they have a quick sight to discern their prey afar off are very swift to pursue it; they are the swiftest of birds and are so to a proverb. ApuleiusF9Florida l. 2. represents the swift pursuit of their prey and sudden falling upon it to be like thunder and lightning. CiceroF11De Divinatione l. 2. p. 2001. relates of a certain racer that came to an interpreter of dreams and told him that in his dream he seemed to become an eagle; upon which says the interpreter thou wilt be the conqueror; for no bird flies with such force and swiftness as that. And this bird is also remarkable for its constancy in flying: it is never weary but keeps on flying to places the most remote. The poets have a fiction that Jupiter being desirous of knowing which was the middle of the world sent out two eagles of equal swiftness the one from the east and the other from the west at the same moment; which stopped not till they came to Delphos where they met which showed that to be the spot; in memory of which two golden eagles were placed in the temple thereF12Vid. Strabo Geograph. l. 9. p. 289. & Pindar. Pythia Ode 4. l. 7 8. & Schmidt in ib. p. 174 175. . The swiftness and constancy of these creatures in flying are here intended to set forth the speed and assiduity of the enemies of the Jews in their pursuit after them; who followed them closely and never ceased till they had overtaken them. The Chaldeans are designed who pursued the Jews very hotly and eagerly such as fled when the city was broken up; though not so much they themselves as being thus swift of foot as their horses on which they rode; see Jeremiah 4:13.

they pursued us upon the mountains they laid wait for us in the wilderness: or "plain"F13במדבר "in plano" Gataker. ; there was no safety in either; such as fled to the mountains were pursued and overtaken there; and such who attempted to make their escape through the valleys were intercepted there: the reference is to the flight of Zedekiah his nobles and his army with him who were pursued by the Chaldeans and taken in the plains of Jericho Jeremiah 52:7; hence it follows:

 

Lamentations 4:20 20 The breath of our nostrils the anointed of the Lord Was caught in their pits Of whom we said “Under his shadow We shall live among the nations.”

   YLT  20The breath of our nostrils -- the anointed of Jehovah Hath been captured in their pits of whom we said: `In his shadow we do live among nations.'

The breath of our nostrils the anointed of the Lord was taken in their pits .... Or "the Messiah" or "the Christ of the Lord"F14משיח יהוה χριστος κυριος Sept. "Christus Dominus" V. L. "Christus Domini" Pagninus. ; not Josiah as the Targum; and so Jarchi and others; for though he was the Lord's anointed and the life of the people being the head of them as every king is especially a good one; yet he was slain and not taken and much less in their pits and that not by the Chaldeans but by the Egyptians; nor did the kingdom cease with him or the end of the Jewish state then come which continued some years after: but rather Zedekiah as Aben Ezra and others the last of the kings of Judah with whom all agrees; he was the Lord's anointed as king and the preserver of the lives and liberties of the people at least as they hoped; but when the city was taken by the Chaldeans and he fled for his life they pursued him and took him; he fell into their hands their pits snares and nets as was foretold he should; and which are sometimes called the net and snare of the Lord; see Ezekiel 12:13; See Gill on Lamentations 4:19. Many of the ancient Christian writers apply this to Christ; and particularly Theodoret takes it to be a direct prophecy of him and his sufferings. Vatablus who interprets it of Josiah makes him to be a type of Christ; as Calvin does Zedekiah of whom he expounds the words; and the Targum in the king of Spain's Bible is

"the King Messiah who was beloved by us as the breath of the spirit of life which is in our nostrils.'

What is here said may be applied to Christ; he is the life of men he gives them life and breath and in him they live and move; their spiritual life is from him and is maintained and preserved by him; he lives in his people and they in him and they cannot live without him no more than a man without his breath: he is the Christ of God anointed with the Holy Ghost to the offices of Prophet Priest and King; and from whom Christians have their holy unction and their name: he was taken not by the Chaldeans but by the wicked Jews; who looked upon him as a very mischievous person as if he had been an evil beast a beast of prey though the pure spotless Lamb of God; and they dug pits laid snares and formed schemes to take him and at last did and with wicked hands crucified him and slew him; though not without his own and his Father's will and knowledge Acts 2:23;

of whom we said under his shadow we shall live among the Heathen; in the midst of the nations round about them unmolested by them none daring to meddle with them; at least safe from being carried captive as now they were. Though Jeconiah was taken and carried into Babylon yet Zedekiah being placed upon the throne the Jews hoped to live peaceable and quiet lives under his government undisturbed by their neighbours; the wise and good government of a prince and protection under it being sometimes compared in Scripture to the shadow of a rock or tree Isaiah 32:2; but now it was all over with them; their hope was gone he being taken. Something like this may be observed in the disciples of Christ; they hoped he would have restored the kingdom to Israel and they should have lived gloriously under his government; they trusted that it was he that should have redeemed Israel; but when he was taken and crucified their hope was in a manner gone Luke 24:21. True believers in Christ do live peaceably comfortably and safely under him; they are among the Heathen among the men of the world liable to their reproaches insults and injuries; Christ is a tree to which he is often compared one and another that casts a delightful reviving refreshing and fructifying shadow under which they sit with great delight pleasure and profit Song of Solomon 2:3; he is a rock the shadow of which affords rest to weary souls and shelters from the heat of divine wrath the fiery law of God and darts of Satan and persecutions of men Isaiah 32:2; and under his government protection and power they dwell safely that sin cannot destroy them nor Satan devour them nor the world hurt them; here they live spiritually and shall never die eternally Jeremiah 23:5.

 

Lamentations 4:21 21 Rejoice and be glad O daughter of Edom You who dwell in the land of Uz! The cup shall also pass over to you And you shall become drunk and make yourself naked.

   YLT  21Joy and rejoice O daughter of Edom Dwelling in the land of Uz Even unto thee pass over doth a cup Thou art drunk and makest thyself naked.

Rejoice and be glad O daughter of Edom .... The land of Idumea and the inhabitants of it who did indeed rejoice at the destruction of Jerusalem Obadiah 1:12; and here in an ironic manner are bid to go on with their mirth if they could like the young man in Ecclesiastes 11:9 as Aben Ezra observes; for it would not last long their note would soon be changed:

that dwellest in the land of Uz; not the country of Job which had its name from Uz the son of Nahor Job 1:1; but a country in Idumea from whence the whole was so called and that from Uz the son of Dishan one of the sons of Seir: or else the sense is that Edom or Idumea and the inhabitants of it dwelt upon the borders of Uz; and so agrees very well with the place of Job's residence which was near the land of Edom. The Targum according to R. EliasF15In Tishbi p. 227. is

"rejoice O wicked Rome;'

but in the king of Spain's Bible it is

"rejoice and be glad O Constantine (that is Constantinople) the city of wicked Edom which art built in the land of Armenia;'

and Jarchi says that Jeremiah prophesies concerning the destruction of the second temple which the Romans destroyed; but in other copies and according to Lyra his words are Jeremiah here prophesies concerning the destruction of the Roman empire because that destroyed the temple; and it is usual with him and other Rabbins to interpret Edom of Rome;

the cup also shall pass through unto thee; the cup of God's wrath and vengeance; which as it had come to the Jews and was passing from one nation to another in its turn would come to these Edomites; see Jeremiah 25:15;

thou shall be drunken and shall make thyself naked; be overcome by it; as persons with wine or any strong drink reel to and fro and fall; and be utterly destroyed lie helpless and without strength: "and be made naked"F16ותתערי "nudaberis" V. L. as it may be rendered; stripped of their riches and wealth; or they should strip themselves of their clothes and behave indecently and expose those parts which ought to be covered as drunken persons the sense is they should be exposed or expose themselves to shame and contempt. The Septuagint version is "and thou shalt be drunken and pour out"F17 και αποχεεις Sept. "et eris vomens" Pagninus Vatablus. ; that is vomit as drunken men do; and so Jarchi and Abendana interpret the word of vomiting; and the Targum is

"and thou shalt be emptied.'

 

Lamentations 4:22 22 The punishment of your iniquity is accomplished O daughter of Zion; He will no longer send you into captivity. He will punish your iniquity O daughter of Edom; He will uncover your sins!

   YLT  22Completed [is] thy iniquity daughter of Zion He doth not add to remove thee He hath inspected thy iniquity O daughter of Edom He hath removed [thee] because of thy sins!

The punishment of thine iniquity is accomplished O daughter of Zion .... In part in the seventy years' captivity in Babylon and more fully in their present captivity; for as has been observed there are some things in the preceding account which had a further accomplishment in the destruction of Jerusalem and the distress of the Jews by the Romans. The Targum is

"and after thine iniquity is fulfilled O congregation of Zion and thou shalt be delivered by the hands of the Messiah and of Elias the high priest;'

he will no more carry thee away into captivity; he the enemy; or the Lord as the Targum: that is thou shall no more be carried captive: this seems to confirm the above observation that this chapter is a prophecy of what would be as well as a narrative of what had been; and includes the destruction both of the first and second temple and of the Jews both by the Chaldeans and Romans; for it is certain that after their deliverance from the captivity of Babylon they have been carried captive and are now in captivity;

he will visit thine iniquity O daughter of Edom; punish the Edomites for their sins as is elsewhere threatened Jeremiah 49:7 Amos 1:11; which was fulfilled by Nebuchadnezzar as an instrument; and may have some respect to the destruction of the Romans when the Jews shall be converted and return to their own land. The Targum in the king of Spain's Bible is

"and at that time I will visit thine iniquity O wicked Rome which art built in Italy and full of multitudes of the children of Edom; and the Persians shall come and oppress thee and make thee desolate;'

and so the copy used by Munster:

he will discover thy sins; by the punishment of them; as when God pardons sins he is said to cover them; so when he punishes for them he discovers them; see Jeremiah 49:10.

 

──John Gill’s Exposition of the Bible

 

New King James Version (NKJV)

Footnotes:

  1. Lamentations 4:7 Or nobles
  2. Lamentations 4:16 Targum reads anger.