Chapter LII
are not to measure God's power by what seems to our
Ver. 1-34. Written by some other than Jeremiah (PROBABLY Ezra) as an Hi.storical Supplement to the Previous Prophecies (Note, ch.51. 64). Jeremiah, having already (chs. 39., 40.) given the history in the proper place, was not likely to repeat it here. Its canon-
perceptions natural or probable. 55. great voice—where once was the yreat din of a mighty city, there shall be the
silence of death. [Vatablus.] Or the "great voice" of the revellers {v. 38, 39; Isaiali 22. 2). Or the voice oi mighty
boasting [Calvix] (cf. v. 53). Ker waves—" when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (V. 42). [Guotius.] Or " when" is connected thus
ical autliority as inspired is shown by its being in the LXX. version. It contains the capture and burning of Jerusalem, &c., Zedckiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time. 3. tlirough . . . anger of . . . Lord
" the great voice" in her, when her " waves," &c. (cf. v. 13). Calvin translates, "their waves," i.e., the Medes bursting on her as impetuous waves; so ti. 42. But the parallel, "a great voice,;' belongs to her, therefore the "wave"- like " roar" of " their voice" ought also belong to Tie?- (cf.
. . . Zedeklah rebelled—His "anger" agaii>st Jerusalem, determining Him to "cast out'' His people "from His presence" heretofore manifested there, led Him to permit Zedekiah to rebel (2 Kings 2:3. 26, 27; cf. Exodus 9. 12; 10. 1; Romans 9. 18). That I'ebellion, being in violation of his oath "by God," was sure to bring down God's vengeance
V. 54). The "great voice" of commercial din, boasting and
feasting, is "destroyed;" but in its stead there is the wave-like roar of }ier voice in her "destruction" (v. 54). 56. taken—when they were least expecting it, and in such a way that resistance was impossible. 57. (Ver. 39; Daniel 5. 1, itc.) 58. broad walls—eighty-seven feet broad [RosENMULLEK] ; fifty cubits [Grotius]. a chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent, gates—one hundred in number, of brass ; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same numljer the Inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-flve stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so tliat the whole was completed in one year, labour ... In the lire—The event will show that the builders of the walls have "laboured" only for the "fire" In which they shall he consumed. "In the fire" answers to the parallel, " burned with fire." Translate, "shall have laboured in vain," &c. Cf. Job 3. 14, "built desolate places
(2 Chronicles 36. 13; Ezekiel 17. 15. 16, 18). 1. forts—Rather, towers of wood [Kimchi], for watching the movements of the besieged from the height, and annoying them with missiles. 7. (Note, ch. 39. 4.) 9. gave judgment upon him—as guilty of rebellion and perjury (v. 3; cf. Ezekiel
23.24). 11. Ezekiel 12.13: "I will bring him to Babylon, yet shall he not see it." prison lit., the house of visita-
tions, or punishments, t. e., where there was penal work enforced on the prisoners, as grinding. Hence LXX. render it "the house of the mill." So Samson, after his
e,ves were put out, "ground" in the Philistine prisonhouse (Judges 16. 21). 12. tenth day—but in 2 Kings 25. 8, it is said "the seventh day." Nebuzaradan started from Riblah on the "seventh" day, and arrived in Jerusalem on the " tenth" day. Seeming discrepancies, when cleared up, confirm the genuineness of Scripture; for they show there was no collusion between the writers; as in all God's works there is latent harmony under outward varieties. 13. all the houses . . , and all tlie houses of the great—the "and" defines what iiouses especially are meant, viz., the houses of the great men. 15. poor of
for themselves," i. e., grand places, soon about to be desolate ruins. Jeremiah has In view here Habakkuk 2. 1.3. 60-64:. A special copy of the prophecy prepared by Jeremiah was delivered to Seralah, to console the Jews in their Babylonian exile. Though be was to throw It into
. . . people—added to the account in 2 Kings 25. 11. "The poor of the people" are of the city, b,s distinguished from " the poor of the land," i. e., of the country. 17. brakethat they might be more portable. Fulfilling the pro-
Introduction. LAMENTATIONS. Introduction.
recruits. Rawlinson observes, the Assyrian records are free from the exaggerated expressions found in the Egyptian. A minute account was taken of the spoil. Two "scribes of the host" ai-e seen in every bas-relief, writing down the various objects brought to them : tlie heads of the slain, the prisoners, cattle, sheep, &c. 3S. seventh year—in 2 Kings 24. 12, 14, 16, it is said "the eighth year" of Nebuchadnezzar. No doubt it was in part about tlie end of the seventh year, in part about the beginning of the eighth. Also in 2 Kings 24., 10,000 (ti. 14), and 7000 men of might, and 1000 craftsmen {v. 16), are said to have been carried away. But here 3023. Probably the latter 3023 were of the tribe of Judah, the remaining 7000 out of the
phecy (ch. 27. 19). See 1 Kings 7. 15. 23, 27, 50. Nothing is so particularly related here as the carrying away of the
articles in the temple. Tlie remembrance of their beauty and preciousness heightens tlie bitterness of tlieir loss, and the evil of sin which caused it. brass . . . l>i-azen— rather copper . . . of copper. 18. (Exodus 27. 3.) 19. of gold in gold—implying that the articles were of solid gold and silver respectively, not of a different metal in-
side, or alloyed. [Grotius.] Whole: not breaking them as was done to the brass (v. 17). 30. bulls . . . under tlie bases—but the bulls were not "under the bases," but under the sea (1 Kings 7. 25, 27,38); the ten bases were not under the sea, but under the ten lavers. In English Ver-
10,000 were of the other tribes, out of which many Israel-
sion, "bases," therefore, must mean the lower parts of the sea under which the bulls were. Rather, translate, " the bulls were in th/; place of (i. e., by way of; so the Hebrew,
ites still had been left in the land. The 1000 "craftsmen" were exclusive of the 10,000, as appears, by comparing 2 Kings 24. 14 with v. 16. Probably the 3023 of Judah were
1 Samuel 14. 9), bases," or supports to the sea. [Buxtorf.] So IjXX. 2 Kings 25. 16 omits the "bulls," and has "and the bases;" so Grotius here reads "thebulls(which were) under (the sea) and the bases." 31. eighteen cnblts—but in 2 Chronicles 3. 15, it is "thirty-five cubits." The discrepancy is thus removed. Each pillar was eighteen common cubits. The two together, deducting the base, •were thirty-five, as stated in 2 Chronicles 3. 15. [Grotius.] Other ways, e. g., by reference to the difference between the common and the sacred cubit, are proposed : though we are not able positively to decide now which is the true way, at least those proposed to show that the discrepancies are not irreconcilable. 33. live cnbits — so 1 Kings
first removed In the end of "the seventh year;" the 7000 and 1000 craftsmen In the "eighth year." This was at the
first captivity under Jeholachin. 39. eightcentit year— when Jerusalem was taken. But in v. 15, and 2 Kings 25.
8, " the nineteenth year." Probably it was in the end of the eigliteenth and the beginning of the nineteenth. [Lyra.] eight hnndred and thirty and t*TO—the most illustrious persons are meant, who no doubt were carried away first, in the end of the eighteenth year. 30. Not recorded in Kings or Chronicles. Probably it took place during the commotions that followed the death of Gedaliah (ch. 41. 18; 2 Kings 25. 26). four thousand and six hundred—The exact sum-total of the numbers specified here, viz., 3023, 832, 74.5, not including tlie general multitude, and the women and children (v. 15; ch.o9. 9; 2 Kings
7. 16. But 2 Kings 25. 17 has "three cubits." There were two parts in the chapiter: the one lower and plain, of two cubits; the other, higher and curiously carved, of three cubits. The former is omitted In 2 Kings 25. 17, as belonging to the shaft of the pillar; the latter alone is there mentioned. Here the whole chapiter of five cubits Is referred to. 33. on a side lit. (on the side), towards the air or ifind, i. e., the outside of the capitals of the pillars conspicuous to the eye, opposed to the four remaining pomegranates which were not seen from the outside. The pomegranates here are ninety-six; but In 1 Kings 7.20 they are 200 on each chapiter, and 400 on the two (2 Chron-
25. 11). 31. (2 Kings 25. 27-30.) Ave and twentieth day— but in 2 Kings 25. 27, it is " the twenty-seventh day." Probably on the twenty-fifth the decree for his elevation was given, and the preparations for it made by releasing him from prison ; and on the twenty-seventh day it was carried into effect. Evil-merodach—son and successor of Nebuchadnezzar [Lyra]; and the Hebrew writers say, that during Nebuchadnezzar's exclusion from men among beasts Evil-merodach administered the government and that when Nebuchadnezzar at the end of seven yeai-s was restored, hearing of his son's misconduct, and tliat he had exulted in his father's calamity, he tlirew liim into prison, where the lattermet Jeconiah and contracted a friendship with him, whence arose tlie favour wliich subsequently he showed him. God, in his elevation, rewarded liis having surrendered to Nebuchadnezzar (cf. ch. 38.17 with 2 Kings 24.12). lifted up . . . head—(Cf. Genesis 40.13,20; PsalmS.S; 27.6.) 33. set Iiis tltrone above—a mark of respect, the kings— ihe Hebrew text reads (the other) "kings." "The kings" is a Masoretio correction. 33. changed . , . garments—gave him garments suitable to a king, did . . . eat bread before liim—(2 Samuel 9. 13.) 3*. every day a portion—rather, "Us portion," Margin (cf. Margin, 1 Kings 8. 59).
icles 4. 13). It seems there were two rows of them, one above tlie other, and in each row 100. They are here said to be ninety-six, but presently after 100, and so in 1 Kings
7. 20. Fowr seem to have been unseen to one looking from one point; and the ninety-six are only those that could be seen [Vatarlus]; or, the four omitted here are those separating the four sides, one pomegranate at each point of separation (or at the four comers) between the four
sides. [Grotius.] 34. Seraiali—different from the Seraiah (cli. 51. 59), son of Neriah. Probably son of Azarlah
(1 Chronicles 6. 14). Zephanlah—son of Maaseiah {Notes, ch. 21. 1 ; 29. 25). 35. seven men—but in 2 Kings 25. 19 It is
"five." Perliaps two were less Illustrious persons and are therefore omitted, principal scribe of the host^(Isaiah
33. 18.) His oflice was to preside over the levy and enroll
THE LAMENTATIONS OF JEREMIAH.
In the Hebrew Bible these Elegies of Jeremiah, five In number, are placed among the Chetuvim, or Holy Writings ("the Psalms," Ac, I.uke 24. 44), between Ruth and Eccleslastos. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for tlie prophetical hooks being enumerated by Josephu.s (c. Apion) as thirteen: he must have reckoned Jeremiah and Lamentations' .as one book, as also .Judges and Ruth, the two books of Samuel, Ac, Ezra and Nehemlah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentiitioiis occur 2 Samuel 1.19, Ac. ; 3. .33. The Jews read It In their synagogues on the ninth of the month Ab, which
Ik a fast for the destruction of their holy city. As in 2 Chronicles 35. 25, " lamentations" are said to have been " in-lttcn" by Jeremiah on the death of Josiah, besides it having been made "an ordinance lu Israel" that "singing 660
27it Miserable State of Jerusalem, LAMENTATIONS I. by Reason of her Sin.
women" should "speak" of that king in lamentations; Josephcts {Antiquities 1. 6), Jerome, &c., thought that they are contained in tlie present collection. But plainly the subject here is the overthrow of tlie Jewisli city and people, as the I>XX. expressly state in an introductory verse to their version. Tlie probability is that tliere is embodied la these Lamentations much of the language of his original Elegy on Josiali, as 2 Chronicles 3-5. Ii5 states ; but it is now
»pplie<l to tlie more universal calamity of tlie whole state, of which Josiah's sad deatli was the forerunner. Thus
Ct. 4. 20, originally applied to Josiah, was " written," in its subsequent reference, not so much of hiin, as of the i/irone
of Juduh in general, the last representative of which, Zedekiah, had just been carried away. The language, wliit h is true of good Josiah, is too strong in favour of Zedekiah, except wlien viewed as representative of the crown in gen-
eral. It was natural to embody the language of the Elegy on Josiah In the more general lamentations, as his death was the presage of the last disaster tliat overthrew the throne and state.
The title more frequently gi ven by the Jews to these Elegies is," How" {Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Genesis 1. The LXX. call it " Lamentations," from whom we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings
of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2 Chronicles 33. H ; 35.20-2.")); under Jehoahaz, Jehoiakim, and Zedekiah (2 Clironicles 36. 3, -1,
6,7, 10, 11, &c.). LowTH says, "Every letter is written with a tear, every word the sound of a broken heart." The
style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's difTuseness in his other writ-
ings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as
to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three
Elegies the stanzas consist of triplets of lines (excepting Elegy 1. 7, and 2. 19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (Elegy
2, 16, 17 ; 3. 16-51 ; 4. 16, 17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the four first, yet is not al-
phabetical; and its lines are shorter than those of the others, whicli are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a c»sura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason
for the inversion of two of the Hebrew letters in Elegy 2. 16, 17 ; 3. 46-51 ; 4. 16, 17, is, that the Chaldeans, like the Arabians, used a dlflferent order from the Hebrews ; In the first Elegy, Jeremiah speaks as a Hebrew, in the following
ones, as one subject to the Chaldeans. This is doubtful.
timid and fleet, especially when seeking and not able to " find pasture." Zain, T. 7. remembered—rather, remem-
CHAPTER (ELEGY) I.
Ver. 1-22. Aleph, K. !• how U she . . . widow I she that was great, &o.—English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow ! (how) she who was princess among the provinces (i.e., she who ruled over the surrounding provinces from the Nile to the Euphrates, Genesis 15.18; 1 Kings 4. 21; 2 Chronicles 9.26; Ezra 4.20) become tributary!" [Maurer.] sit—on the ground; the posture of mourners (ch. 2. 10 ; Ezra 9. 3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the Inscription, " Judsea Capta," singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity. Beth, 23. In the ulght—even in the night, the period of rest and oblivion of griefs (Job 7. 3). lovers . . . friends—the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jeremiah 2.20-25) could not comfort her. Her former allies womW not: nay, some" treaciierously" joined her enemies against her (2 Kings 24.2,7; Psalm 137.7). Oimel, J. 3. (Jeremiah 52. 27.) because of great servitude—i. e., in a state "of great servitude," endured from the Chaldeans. "Because" is made by Vatablus indicative of the cause of her captivity, viz., her having "afflicted" and unjustly brought Into "servitude" the manumitted bond-servants (Jeremiah 31. 8-22). Maurer explains it, "Judah ha,s left ?ter land (not literally " gone into captivity") because of the yoke imposed on it by Nebuchadnezzar." no rest—(Deuteronomy 28. 64, 65.) overtooli: her between . . . straits—image from robbers, who in the East intercept travellers at the narrow passes in hilly regions. Daleth, ^. 4. feasts—the passover ; pentecost, or the feast of weeks; and the feast of tabernacles, gates— once the pla<'e of concourse. He, T\. 5. the chief—rule her (Deuteronomy 28. 43; 44). adversaries . . . prosper; for the Ijord, &c.—all the foe's attempts must have failed, had not God delivered His people into their hands (Jeremiah
bers, now, in her afflicted state. In the days of lier j)rosperity she did not appreciate, as she ought, the favours of God to her. Now, awakening out of her past lethai gj', slie feels from what high privileges she has fallen, when her people fell, &c. i. e., after which days of prosperity "her people fell." moclt at her Sabbaths—the heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians (Martial, 4. 4). Now, said they ironically, ye may keep a continuous Sabbatli. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in tlie 490 years in which the land was denied its Sabbaths (Leviticus 26. 33-35). Mauker translates it " ruin." But Eng-'
lish Version better expresses tlie point of their " mocking,''
viz., their involuntary " Sabbatlis," t. e., the cessation oi all national movements. A fourth line is added in this stanza, whereas in all tlie others there are but three. So in Elegy 2. 19. C7ieth, n. 8. (1 Kings 8. 46.) Is removed —as a woman separated from tlie congregation of God for legal impurity, which is a type of moral impurity. So v.
17; Leviticus 12. 2; 15. 19, &c. her nakedness—they have treated her as contumeliously as courtesans from whom their clothes are stripped, tumeth backward— as modest women do from shame, t. e., she is cast down from
all hope of restoration. [Calvin.] Tcth, (2. 9. Continuation of the image in v. 8. Her ignominy and misery cannot be concealed, but are apparent to all, as if a woman were suffering under such a flow as to reach tlie end of her skirts, remembereth not . . . last eml—(Deuteronomy 32. 29 ; Isaiah 47. 7.) She forgot how fatal must be the end of her iniquity. Or, as the words following imply. She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end." [Calvin.] wonderfully —Hebrew, wonders, i. e., with amazing dejection. O Lord, behold—Judah here breaks In, speaking for herself, for the enemy hath magnified himself—What might seem ground for despair, the elated insulting of the ene-my. Is rather ground for good hope. Jod, lO. tor—surely she hath seen, <Sic. heathen . . . command . . . not. enter
80. 15). Vau, 1. 6. beauty . . . departed—her temple, throne, and priesthood, harts that find uo pasture—an animal 36
. . . congregation-for instance, the Ammonites a\iA Moabltes (Deuteronomy 23.3; Nehemiah . 13. 1, 2)i If tae
Jerusalem Coniplainelh ti, God. LAMENTATIONS II. Jeremiah Larncn'c'h Jicr Misery,
enemy of God, and If our concern be not for our own personal feeling, but for the glory of God and tlie welfare of His people, come before tliee—so Revelation Ki. 19, " Uaby- 'on came in remembrance before God" (cf. Psalm 109,15.)
ht'iithen, as such, were not allowed to enter the sanctuary
lor wonsliip, much less were they allowed to enter in order to lob and destroy. Caph, J. 11. (Jeremiah 37.21;
?8. 9; 52. (i.) given . . . pleasant tilings for meat— (2 Kings 6. 25; Job 2.4.) relieve . . . soul lit., to cause the
soul or life to return, for I at« become vile—Her sins and consequent sorrows are made the plea in craving God's mi Tcj'. Cf. the like plea in Psalm 25. 11. Lamed, j. 1^. The pathetic appeal of Jerusalem, not only to her neighbours, but even to the strangers " passing by," as her sorrow is sucli as sliould excite the compassion even of those unconnected with her. She here prefigures Christ, whom
CHAPTER (ELEGY) II.
Ver. 1-22. AlciJh, X. 1. How—The title of the collection repeated here, and Elegy 4. 1. covered . . . witli a eloud — i. e., with the darkness of ignominy, cast down from heaven nnto . . . eartlk—(Mattliew U. 2:!.) Dashed down from the highest prosperity tollie lowest misery, beanty of Israel—the beautiful temple (Psalm 29. 2; 74.7; 9ti. 9, Mary in; Isaiah 60.7; 64.11). liis footstool—the ark (cf. 1 Chronicles 2vS. 2, with Psalm 99. 5; 132. 7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such. Beth, 22. polluted—b.v delivering it into the hands of the profane foe. Cf. Psalm 89. 39, "profaned . . . crown." Gimel, J. 3. horn—worn in the East as an ornament on the forehead, and an emblem of power and majesty (1 Samuel 2. 10; PsaUn 132. 17; Jcremiali 48.
tlie language is prophetically made to suit, more than Jerusalem. Cf. Israel, i. e., Messiah, Isaiah 49. 3. Cf. with " pass b.v,'' Matthew 27. 39; Mark 15. 29. As to Jerusalem, Daniel 9. 12. Maukkk, from the Arabic idiom, translates, " do not go off on your way," i. e., stop, whoever ye are that pass by. English Version is simpler. Meyn, D. 13. bones—a Arc which not oulj' consumes the skin and flesh, but penetrates even to my " bones" ( i. e., my vital powers), preva iletli aga inst—not as RosENMULLEK, " He (Jeh ovah
hatli broken, them;" a sense not in the Hebrew, net (Ezekiel 12. 13.) Image from hunting wild beasts. He has BO entangled me in His judgments that I cannot escape, tnrned me back—so that I cannot go forward, and get
25, Note), drawn back . . . rigitt hand—(Psalm 74. 11.) God has withdrawn the help which He before gave them. Kot as Hendersgji, "He has turned back his
free from His meshes. Nun, J. 14. yoke ... is bound by Ills hand—(Deuteronomy 28. 48.) Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, " in His hand." Or else, " the yoke of my transgressions" (i. e., of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand." wreatlied—my sins are like the withes entwined about the neck to fasten the yoke to. Into tlielr hands, from whom—into the hands of those, from whom, etc. Maurer translates, " be/ore whom I am not able to stand." Samech, 0. 15. trodden, &c.—MAURER, from Syriac root,
(Israel's) right hand " (Psalm 89. 43). Valelh, ^. 4. (Isaiah
63. 10.) stood witli . . . riglit Jiand—He took His stand so as to use His right hand as an adversary. Henderson makes the image to be that of an archer steadying liis right hand to take aim. Not only did He withdraw His help, but also took arms against Israel, all . . . pleasant to . . . eye—(Ezekiel 24. 25.) All that were conspicuous
for youth, beauty, and rank, in . . . tabernacle— the dwellings of Jerusalem. He, H5. «>» enemy—(Jeremiah 30. 14.) mourning and lamentation—There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 'M. A, Hebrew ; Ezekiel
35. 3, JV/arjrin). Van,). 6. taberikacle—rather, " He hath violently taken away His hedge (the liedge of the place sacred to Him, Psalm 80. 12; 89. 40; Isaiah 5. 5), as that of a garden." [Maurer.] Calvin supports i/rtyii's/i Version "His tabernacle (i. e., temple) as (one would take away the temporary cottage or booth) ol a garden." Isaiali 1. 8, accords with this (Job 27. 18). places of . . . assembly— the temple and synagogues (Psalm 74. 7, 8). solemn feasts —(Ch. 1. 4.) Zain, T. they . . . made a noise in . . . Iionse of . . . Lord, as in . . . feast—The foe's shout of triumph in the captured temple bore a resemblance (but
<ra»s<a?t'«, "cast away ;" so 2 Kings 23. 27. But Psalm 119.
lis, supports ^(it/J/i/t Version, in . . . midst of me—They
fell not on the battle-field, but in the heart of the city; a sign of the Divine wrath, assembly—the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebreiv means, lit., such a solemn " assembly" or feast
(cf. ch. 2. 22^. trodden . . . virgin ... In a wine-press —hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Isaiah &i.Z; Revelation 14. 19, 20; 19. 15.) Ain, 10. (Jeremiah 13. 17; 14. 17.) Jerusalem is the speaker, mine eye, mine eye—so ch. 4.
oil how sad a contrast as to the occcuiion of it !) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (cf. f. 22). Cheth, n. 8. stretched ... a line — The Easterns used a nieasuring-line not merely in building, but in destroying edifices (2 Kings 21.
18, "our end . . . our end;" repetition for emphasis. Pe, £). 17. IJke a woman in labour-throes (Jeremiah 4. 31). menstruoMs woman—held unclean, and shunned by all; separated from her husband and from the temple (cf. f. 8; Leviticus 14. 19, &c.). Tzaddi,)!. 18. The sure sign of repentance ; justifying God, condemning herself (Nehemiah
13; Isaiah 31. 11). Implying here the unsparing rigiitness with which he would exact punishment Teth, 0. S>. Her gates cannot oppose the entrance of the foe into the
9. 33; Psalm 51.4; Daniel 9.7-14). his commandment
lit., mouth; His word in the mouth of the prophets. Koph, p. 19. lovers {v. 2; Jeremiah 30. 14.) ciders—In dignity, not merely age. souglit . . . meat—their dignity did not exempt them from having to go and seek bread
city, for they are sunk under a mass of rubblsli and earth, broken . . . bai-s—(Jeremiah 51. 30.) lier king . . . among
. . . Gentiles—(Deuteronomy 28. 36.) law . . . no more
(2 Chronicles 15. 3.) The civil and religious laws were one under the theocracy. " All the legal ordinances (propliet-
(v. 11). Itesch, 1. 20. bowels . . . tronbled—(Job 30. 27; Isaiah 16. 11 ; Jeremiah 4. 19; 31. 20.) Extreme mental dis-
ical as well as priestly) of the theocrac.y, ai'e no more" (Psalm 74. 9; Ezekiel 7. 26). Jod,\ 10. (Job 2. 12, 13.) The "elders," by their example, would draw the others to violent grief, the virgins—who usually are .so anxious to set off their personal appearances to advantage. Caph, J. 11. liver is poured, Ac—i.e., as the liver was thought to be the seat of the passions, all my feelings are poured oitt and prostrated for, Ac. The "liver," is here put for the bile
tress affects the bowels and the whole Internal frame, heart . . . tnrned—(Hosea 11. 8.) Is agitated or fluttered, abroad . . . sword ... at home ... as death—(Deuteronomy 32.25; Ezeklol 7.15.) The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), In the form of famine and pestilence (2 kings 2.5.3; Jeremiah 14. 18 ; 52. (i). Ho Habakkuk 2. 5, "as death." [Michaeli.s.] »Vc/ini, Bf. 'Zl. tlioy are glad tlint tlion hast done it — because they thouglit tlial therefore Judah Is Irretrievably ruined (Jere-
(see Job 16. 13, "gall;" Psalm 22. 14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated, swoon—thr#ugh lalntness from the
effects of hunger. Lamed, S. 12. as tlie wonnded— Famine being as deadly as the sword (Jeremiah 52. 6). aonl . . . poured . . . into . . . mother's bosom—Instinctively turning to their mother's bosom, but finding no milk there, Ihoy (jrca^/ie out their Ufeixa it were "into
inliili 40. 3). tlic day . . . called—(but) thou wilt bring on
tlicin the da.v of calamity which thou hast announced, viz., by the prophets (Jeremiah 50.; 48. 27). like . . . me— in eaWimltles (Psalm 137.8.9; Jeremiah 51. 25, Ac). Tau, n. 82. .Sucli i>ra.yers against foes are lawful, If the foe be an
The Faithful Bewail their Calamities. LAMENTATIONS III. They Nourish their Hope throvjh God.
her bosom. ' Mem, 0. 13. What thing shall I take to
SON refers this to the custom of placing the dead in a sitting posture, dark places—sepulchres. As those "dead long since:" so Jeremiah and his people are consigned
ivitniess—What can I bring forward as a witness, or in-
Ktaiice, to prove that others have sustained as grievous
to oblivion (Psalm 88. 5, 6; 143.3; Ezekiel 37. 13). Oituel,
ills as thou ? I cannot console thee as mourners are often
J. 7-9. hedged—(Job .3. 23; Hosea 2. 6.) chain — ?(Y., chain of brasx. S. slintteth out^image from a door shutting out any entrance (Job 31). 20). So the antilypo, Christ (Psalm 22. 2). 9. hewn stone—which colieres so closely as not to admit of being broken through, paths crooked—thwarted our plans and etTorts so that none went right. Dalelh, 1. 10-13. (Job 10. 16; Ilosea
consoled by showing tiiat thy lot is only what others, too,
sutrer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (eh. 1.12;
U-.ini« 1 !). 12). ^^'l(n, }. 1*. Thy prophets—not God's (Jeremiah 2:). 'Ji.) vuln . . . for tl>ee—to gratify thy appetite,
not for truth, but for false things, not discovered thine Iniquity—in op)iosition to God's command to the true prophets (Isaiali 5><. 1). Lit., Theij have not taken off the veil
13.7, R). 11. tnrned aside—made me wander out of tlie right way, so as to become a prey to wild beasts, pnlled ... in pieces—(Hosea 6. 1,) as a "bear" or a "lion" (c. 1(1/. 12. (Job 7. 20.) He,V\. 13-15. 13. ari-ows—K/., «o/u-of His
whif h Htx nil Ihiiie iniquity, so as to set it before thee, burdens—Tlieir prophecies were soothing and flattering; but
the re.'.ult of them was hcav]/ calamities to the people, worse tlum even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their preteiKled prophecies "false burdens," -which proved to tlie Jews "causes of their banishment." [Cal-
tjuiver (cf. Job 6.4). 14. (Jeremiah 20.7.) their song-- (Psalm 69. 12.) Jeremiah herein was a type of Messiah. "All my people" (John 1.11). 15. wormwood—(.Jeremiah 9. 15.) There it is regarded as food, viz., the leaves: here as dnn/c, Viz., tlie juice. F«m, 1. 16-18. gravel—referring to the f/crt that often mixes with bread baked in ashes, as is the custom of baking iu the East (Proverbs 20.
vin.] i^mech.O15. clap . . . hands—in derision (Job
27.2": :U.'A7). wag . . . head—(2 Kings 19. 21 ; Psalm 44. U). pei-<ec«ion of l»eanty . . . joy of . . . earth—(Psalm 48.
17). We fare as hardl.v as those who eat such bread. The same allusion is in "Covered me with aslies," v^z., u» bread. 17. Not only present, but all hope of future pros-
2; 50.2.) The Jews' enemies quote their very words in
scorn. Pc, D. IB, 17. For the transposition of //fhrew let-
ters (/>eand A in) in the order of verses, see Introduction. opened . . . mouth—as ravening, roaring wild beasts (Job It), il, 10; I'salm 22. 13). Herein Jerusalem was a type
jierity is removed ; so much so, that I am as one who never was prosperous ("I forgat prosperity"). 18. from tlie Lord—i. e., my hope derived from Him (Psalm 31. 22). Zain, 1. 19-21. (Jeremiah 9. 15.) Remembering. &<•.— This gives the reason why he gave way to the temptation to despair. The il/«)v//M, " Remember," does not suit the sense so well. 20. As often as my soul calls them to remembrance, it is humbled or bowed down in me. 21. Tlil« —viz., what follows; the view of the Divine character (v.
of Messiah, ^itash . . . teeth—in vindictive malice, ive have seen it—(Psalm 3"). 21.) Ain,'^. 17. Lord—Let not
tlie foe exult as if it was their doing. It was "the Lord" who tluis tullilled the threats uttered by His propliets for
the guilt of Judea (Leviticus 26. 16-2.5; Deuteronomy 28.
3(i-4K. .5!; Jeremiah 19. 9). Tzaddi, H. 18. wall—(n. 8.) Personified. '•Their heart, i.e., the Jews'; whilst their heart Is lifted up to the Lord in prayer, their speech is addressed to the " wall " (the part being put for the ivhole city).
22, 23). Calvin makes "this" refer to Jeremiah's iLfirmity. His very weakness {v. 10, 20) gives him hoiie of God interposing His strength for him (cf. Psalm 25. U, 17;
let tears, &c.—CJeremiah 14. 17.) The wall is called on to weep for its own ruin and that of the cit.v. Cf. tlie similar
42. 5, 8; 2 Corinthians 12. 9, 10). Cheth,Y\. 22-24. (Malachi
personification (ch. 1. 4). apple—the pupil of the eye
3. 6.) 23. (Isaiah .33. 2.) 24. (Numbers 18. 20; Psalm 16. 5;
(Psitliu 17. 8). Koph, p. 19. cry . . . in . . . night —
73. 26; 119. 57; Jeremiah 10. 16.) To have God for our portion is the one only foundation of hope. Tet.li, (2. 25-27. The repetition of "good" at the beginning of each of the three verses heightens the etTect. wait—(Isaiah 30. 18.) 26. quietly wait lit., be in silence. Cf. v. 28 and Psalm 39.
(V*s:ilm 119. 1 17.) beginning of . . . watches—i. e., the first of the three equal divisions (four hours each) into which the ancient Jews divided the night, viz., from sunset to ten o'clock. The second was called " the middle watch "
,'Jiidges 7. 19), from ten till two o'clock. The third "the morning watch," from two to sunrise (Exodus 14.24; 1 Samuel 11. U). Afterwards, under the Romans, they had four wjilches (Matthew 14. 25; Luke 12. 88). for . . . thy
2, 9, i. e., to be patiently quiet under afflictions, resting in the will of God (Pr,alm 37. 7). So Aaron, Leviticus 10. 2, 3; and Job 40. 4, 5. 27. yoke— of the Lord's disciplinary teaching (Psalm 90. 12; 119. 71). Calvin interprets it. The Lord's doctrine (Matthew 11. 29, SO), which is to be received in a docile spirit. The earlier the better; for the old are
. . . clilldren—that God, if He will not spare thee, may at
leant preserve "thy .young children." top of . . . street —(Zsaiah 51. '20; Nahum 3. 10). Besch, 20. women eat
Cull of prejudices (Proverbs 8. 17; Ecclesiastes 12. 1). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth (Jeremiah 1. 6, 7). Jod, \ 2830. The fruit of true docility and patience. He does not fight against the .yoke (Jeremiah 31. 18; Acts 9. 5), but accommodates himself to it. alone—The heathen applauded magnanimity, but they looked to display, and tlie praise of men. The child of God, in the absence of any witness, "alone," sileiitl.v submits to the will of God. borne it npon him i. e., because he is used to bearing it on him. Rather, " Because He (the Lord, v. 26) hath laid it on him." [Vatablus.] 29. (Job 42. 6.) The mouth in the dust is the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (cf. Ezra 9. 6; 1 Corinthians 11.25). if so be tliere may b« hope—Tliis docs not express doubt as to whether GoD be willing t(; receive the penitent, but the penitent's doubt as to him-
'. . . fruit—as threatened (Leviticus 26.29; Deuteronomy
28.5:^5(1,57; Jeremiah 19.9). childx-en . . . span long or else, "children whom they carry in their arms." [Maukkk.1 Hchin.Tff. 21. (2 Chronicles SC. 17.) 22. Thou hast called as in . . . solemit day . . , terrors—thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the soletnn feast-days. The objects for which the enemies and the festal multitude respectively met, formed a sad contrast. Cf. ch. I. 15: "called an assembly against me."
CIIAPTER (ELEGY) III.
Ver. 1-6(5. Teremiah proposes his own experience under afflictions, as an example how the Jews should behave under theirs, so as to have hope of a restora,tion; hence the change from «inr/H/i-(r to /)to-<77 (v. 2'2, 40-47). Thestanzas consist of three lines, each of which begins with the same Helirew letter. Aleph, H. 1-3. seen atllief ion-his own In the dungeon of Malcliiah (Jeremiah .'5S. G): that of his countrymen also in the siege. Both were types of that of Christ. 2. darkness—(kilamity. light—prosperity. 3. tnrneth . . . hantl—to inllic.lagain and again new strokes. " His hand : svhich once used to protect me. " Turned . .
self; he whispers to himself this consolation, "I'erhaps there may be hope for me." 30. Messiah, tlie Antitype, fulHlled this; His practice agreeing with His precept (Isaiah 50. S; Matthew 5. 39). Many take patiently alllictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, assent by God (Psalm 17. 13.) Caph, 3. 31-33. 31. True repentance is never without hope (Psalm 91. lli. 32. The punishmenls of the godly are but for a time. 33. He doth not atllirt any willingly (/ti.. from llisheart, i. e..as
turneth " implies J cpeci/^-rf inllictions. Beth, ^. 4-0. (Job
16. 8.) 5. hnildcd-mounds, as against a besieged city, so as to allow none to escape (so v. 7, 9). 6. set me—Hkxdkk-
If He had any pleasure in it (Ezekiel 33. H), much less, the
CoiCs Juxtice Acknowledged. LAMENTATIONS lY. Zion Bewailelh her Pitiful Slate.
example how the Jews should bring their wrong.s at the hands of the Chaldeans before God. <S'/im, ty. 61-63. tlieir reproach—their reproachful language against me. 63. lips-speeches. 63. sitting do%vn . . . rising up—whether they sit or rise, t. e., whether they be actively engaged or sedentary, and at rest, "all the day" (v. 62), I am the sub-
godly (Hebrews 12. 10). Lamed, S. 34-36. Tliis triplet has an infinitive in the beginning of each verse, the governing
finite verb being in the end of v. 36, " the Lord approvetli not," which is to be repeated In each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (lit., seeth, Habakkuk 1. 13; so "behold," "look on," i. e., look on ivith approval) not of such unrighteous acts ; and so the Jews may look for deliverance and the punishment of their
ject of their derisive songs (v. 14). Tau, n. 64-66. (Jeremiah 11. 20; 2 Timothy 4. 14). 65. sorrow—rather, blindness or hardness; lit., "a veil" covering their heart, so that they may rush on their own ruin (Lsaiah 6. 10; 2 Corinthians 3. 14, 15). 66. from under . . . heavens of . . . Ijord destroy them so, tliat It may be seen everj-where under heaven that thou sittest above as Judge of the world.
f oes. 35. before . . . face of . . . Most HIgli—Any " turning aside" of justice In court Is done before the face
of God, who is present, and " regardeth" though unseen (Ecclesiastes 5. 8). 36. subvert—to wrong. Mem, Q. 37-
CHAPTER (ELEGY) IV.
39. Who is it that can (as God, Psalm 33. 9) effect by a word any thing, without the will of God? 38. evil . . . good —Calamity and prosperity alike proceed from God (Job 2.
Ver. 1-22. The s.\d Capture of Jerusalem, the Hope OF Restoration, and the Retribution awaiting Idumea for joining Babylon again.st Judea. Aleph, X. 1. gold—the splendid adornment of the temple [Calvin] (ch. 1. 10; 1 Kings 6. 22; Jeremiah 52. 19); or, the principal men of Judea [Grotius] (v. 2). stones of . . . sanctuary—the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites. Beth, 3. 3. comparable to . . . gold—(Job 28. 16, 19.) eartiien pitchers—(Isaiah 30. 14; Jeremiah 19. 11.) Gimel, J. 3. sea-monsters . . . breast—whales, and other cetaceous monsters, are mammalian. Even they suckle their young; but the Jewish women In the siege, so desperate was their misery, ate theirs (v. 10; ch. 2. 20). Others trans-
10; Isaiah 45. 7; Amos 3. 6). 39. living—and so having a time yet given him by God for repentance. If sin were punished as it deserves, life itself would be forfeited by the sinner. " Complaining" (murmuring) ill becomes him who enjoys such a favour as life (Proverbs 19. 3). for tUe pnitlsUment of Ills sins—Instead of blaming God for His sufferings, he ought to recognize in them God's righteousness, and the just rewards of his own sin. Nun, J. 4:043. us—Jeremiah and his fellow-countrymen in their calamity, search—as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them. Psalm 139. 23, 24. 41. licart
%vitli . . . hands—the antidote to hj'pocrisy (Psalm 86. 4;
late, "jackals." ostriches—see Note, Job 39. 14-16, on their forsaking their young. Daleth, 1. 4. thirst—The mothers have no milk to give through the famine. He, p. 5delicately—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 fllth as their only resting-place. Cf. "embrace the rock" (Job 21. S). Vau, 1. 6. greater than . . . Sodom—(Matthew 11 2;!.) No prophets had been sent to Sodom, as there had been to .Tudea; therefore the punishment of the latter was heavier than that of tlie former, overthrown ... in a moment—whereas tlie .Tews had to endure the protracted and manifold hardships of a siege, no hands stayed on her no liostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom. Zain,1. 7. BTazarites
1 Timothy 2. 8). 43. not pardoned—The Babylonian captivity had not yet ended. Samech,0. 43-45. covered
viz., thyself (so v. 44), viz., so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Cf. as to God "hiding His face," Psalm 10. 11 ; 22. 25. 44. (Ver. 8.) The " cloud" is our sins, and God's wrath because of them (Isaiah 44. 22 ; 59. 2). 45. So the apostles were treated ; but, instead of murmuring, rejoiced at It (1 Corinthians 4. 1.3). Pe, 3. 46-48. Pe is put before Ain, as in Elegy 2. 16, 17; 4. 16, 17. 46. (Ch. 2. 16.) 47. Like animals fleeing in fear, we fall into the snare
laid for us. 48. (Jeremiah 4. 19.) Ain, ]}. 49-51. without . . . intermission—or else, "because there is no intermission" [Piscator], viz., of my miseries. 50. Till His prayer is not without hope, wherein it differs from the blind grief of unbelievers, look down, &c.—(Isaiah
83. 15.) 51. eye affecteth mine heart—t. e., causeth me grief with continual tears; or, "affecteth my life" (lit., "soul," Margin), i. e., my health. [Grotitjs.] daughters of . . . city—the towns around, dependencies of Jerus.alem, taken by the foe. Tzaddi,-^. 53-54. a bird—which is destitute of counsel and strength. The allusion seems to be to Proverbs 1. 17. [Calvin.J wltliout cause—(Psalm 69. 4;
lit., separated ones (Numbers 6). 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 lor their abstinence from strong drink. Cf. the similar case of Daniel, &c. (Daniel 1.8-15). Also David (1 Samuel 16: 12; 17. 42). Type of Messiah (Song of Solomon
109. 3, 4.) Type of Messiah (John 1.5. 2.5.) 53. in . . . dungeon—(Jeremiah 37. 16.) stone—usually put at the mouth of a dungeon to secure the prisoners (.loshua 10. IS; Daniel
5. 10). rubles—Gesenius transUUes, "corals," from a Hebrew root, to divide into branches, from the branching forni of corals. polisl«lng—They were like exquisitely cut and polished sa^yphires. Tlie ".sapplilres" may represent the blue veins of a healthy person. Clieth, n. 8. blacker tliau . . . coal—or, "than blackness" Itself (Joel 2. 6; Nahum 2. 10). like a stick—,as withered as a dry stick. Teth,
6. 17 ; Matthew 27. 60). 54. waters—not literally, for there was " no water" (Jeremiah 38. 6) In the place of Jeremiah's confinement, but emblematical of overwhelming calam-
ities (Psalm 69. 2; 121. 4, .5). cut oflMIsaiah 38. 10, 11.) I am abandoned by God. He speaks according to carnal sense. Koph, n. 55-57. I called . . . owt of . . . dungeon—Thus the spirit resists the flesh, and faith spurns the temptation [Cai.vin] (Psalm 130.1; Jonah 2. 2). 56, Thou hast lieard—t'/z., formerly (so In v. .57, .58). breatliing . . . cry—two kinds of prayer; the sigh of a praj'er Hilently breathed forth, and the loud, earnest cry (cf. Isaiah
£3. 9. Tlie speedy death by the sword is better than the lingering death by famine, pine away lit,,/low out; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword." tvantof
. . . fruits—The words in italics have to be supplied in the original (Genesis 18. 2><; Psalm 109. 24). Jod,\ 10. (Ch. 2. 20; Deuteronomy '28.50,57.) pltif^il-naturally at other times compassionate (Isaiah 49. 15). Josepuus describes the unnatural act as It took place in the siege under Titus, 80«lden—boiled. Cgph, 2- !!• . . . d^ voured . . . foundations—(DeutiTonomy .')2. 22; Jeremiah
20. 18, "Prayer," Margin, "secret speech," with Psalm 55.
17, "cry aloud"). 57. Tlioutlrewcstnear—wltli thy help .Tames 4. 8). Rcsch, 1. 58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellowcountrymen, to trust In Him. pleaded—(P.salm 3.5. 1; Micah 7. 9.) 59. God's past deliverances, and His knowledge of Judah's wrongs, are made the grounds of prayer for relief. 00. Imaginations—devices (Jeremiah
21. 14.) A most rare event. V\ro usually consumes only the surface; but this reached even to the foundation, cutting oil' all hope of restoration. Ltnncd, ^. 13. Jerusalem was so fortillod, that all tliought It impregnable. It therefore could only have been the hand of God, not Uie
11. 19). " Their vengeance" means ^/icir ??i«;icp. Jeremiah gives his conduct, wtien plotted against by his foes, as an
Zion Co7ifijseth her Sms. LAMENTATIONS V. Ber PUi/ul Complaint to God.
"carry captive" (this rendering is as in Nahum 2. 7, c£ Margin).
force of man, which overthrew it. Mem, D. 13. propUets —the false prophets (Jeremiah 23. 11, 21). Supply the sense thus: " l<'or the .sins, &c., these calamities ?iave be/alleii her." shed the blood of the just—(Matthew Zi. 31, 37.) This received its full fultilnient in the slayiugof Messiah and the Jews' consequent dispersion (Jaines 5. 6). Nun, J. 14. Wind— witli mental aberration, polluted . . . with blood—both with blood of one another mutually shed {e.
CHAPTEK (ELEGY) V.
Ver. 1-22. Epiphonema, or a Closing Recapitulation OF THE Calamities Treated of in the Previous Elegies. 1. (Psalm 89. 50, 51.) 3. Our inlieritance— "Thine inheritance" (Psalm 79. 1). The land given of old to us by thy gift. 3. fatlierless—Our wliole land is full of orphans. [Calvin.] Or, "we are fatherless," being abandoned by thee our "Father" (Jeremiah 3. 19). [Grotius.] 4. water for money—the Jews were compelled to pay the enemy for the vi'ater of their own cisterns after tlie overthrow of Jerusalem. Or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life, our wood—in Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid
ff., Jeremiah 2. 31), and with their blood shed by the enemy. [GLA.SSIU.S.] not touch . . . giirmciits—as being
defiled with blood (Numbers 19. Ifi). Samech, Q. 15. Tliey
. . . them—" They,"' i. e., "men" (v. 14), even the very
Gentiles, regarded as unclean by the Jeivs, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart" as being unclean: so universal was the deiilement of the city by blood, wandered—as the
false prophets and tlieir followers had "wandered" blind with infatuated and idolatrous crime in the city {v. 14), so they must now " wander" among the heathen in blind consternation with calamity, they snid i. e., the Gen-
for. 5. Lit., On our necks we are persecuted ; i. e.. Men tread on our necks (Psalm 66. 12; Isaiah 51. 23; cf. Joshua 10. 24). The extremest oppression. Tlie foe not merely galled the Jews' face, back, and sides, but their neck. A just retribution, as they Irad been stifTin neck against the yoke of God (2 Clironicles 30. 8, Margin; Nehemiah 9. 29; Isaiah 48.
tiles said : it was said among the heathen, "The Jews shall no more sojourn in their own land" [Gkotius] ; or, wheresoever they go in their wandering exile, " they shall not stay long" [Ludovicus de Dieu] (Deuteronomy 28. G5).
JPe, D. A in and Pe are here transposed, as in ch. 2. 16, 17 ; 3.
4). 6. given . . . hand to—in token of submission {S'ote, Jeremiah 50. 15). to . . . Egyptians—at the death of Joslah (2 Chronicles 36. 3, 4). Assyrians— i. e., the Chaldeans who occupied the empire which Assyria had held. So Jeremiah 2. 18. to be satistied witli bread—(Deuteronomy 28. 48.) 7. (Jeremiali 31. 29.) borne tlieir iniquities —i. e.. the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (cf. Ezekiel 18. 2, &c.). 8. Servants . . . ruled
4(i-51. 16. augvr—lit.,/ace ; it is the countenance which, by its expression, manifests anger (Psalm 31. 16). GeSESIUS translates, " ihe person of Jehovah;" Jehovah present ; Jehovah himself (Exodus 33. 14; 2 Samuel 17. 11). dlvl€l«d—dispersed the Jews, tliey respecteil not . . . {.ricsts—Tliis is the Umguage of the Gentiles, "The Jews have no hope of a return : for they respected not even good prieM' (2 Chronicles 24. 19-22). [Grotius.] Mauker explains it, "They (the victorious foe) regard not the (Jew-
ish) priests when imploring their pity" (ch. 5. 12). The evident antithesis to "As for us" (v. 17), and the language
. . , us—.Servants under the Chaldean governors ruled the Jews (Nehemiah 5. 15). Israel, once a "kingdom of priests" (Exodus 19. 6), is become like Canaan "a servant of servants," according to the curse (Genesis 9. 2.5). The Chaldeans were designed to be "servants" of Sheni, being descended from Ham (Genesis 9. 26). Now througli the Jews' sin, their positions are reversed. 9. We gat our bread with . . . peril i. e., those of us left in the city after its capture by the Chaldeans, because of . . . sword of . . . wilderness—because of the liability to attack by the robber-Arabs of the wilderness, through which tlie Jews had to pass to get " bread" from Egypt (cf. v. 6). 10. As an oven is scorched witli too much lire, so our skin with the hot blast of fatnine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores, so that the skin becomes like as if it were scorched by the sun (Job 30. 30; Psalm 119. 83). 11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time sutfer these woes before her final restoration (Zechariah 14. 2). 13. lianged . . . by their hand—a piece of wanton cruelty invented by the Chaldeans. Grotius
of " the hca'then" at the close of y. 15, of which i'. 16 is the continuation, favour the former view. Ain, p. 17. As for US—This translaiion forms the best antithesis to the language of the heallien (y. 15, 16). Calvin translates, '•Whilst as yet we stood as a state, our eyes failed," &c. watched f<n' a nation that could not gave us—Egypt (2 Kings 2!. 7; Isaiah 30. 7; Jeremiah 37. 5-11). Tzaddi, i". 18. Tliey—The Chaldeans, cannot go—without danger. Koph, p. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken citj", " on the mountains and in the wilderness." swifter . . . tliiin eagles-the Cha Idean cavalry (Jeremiah 4. 13). pursued
Ut.,to be hot; then, to pursue hotly (Genesis 31.38). Thus they pursued and overtook Zedekiah (Jeremiah 52. 8, 9). liesch, 1. 20. breath . . . anointed of . . . Lord—our king, with whose life ours was bound up. The original reference seems to have been to Joslah (2 Chronicles 35.
^5), killed in battle with Pharaoh-necho ; but the language
is here applied to Zedekiah, who, though worthless, was
translates, " Princes were hung by the hand of the enemy ;'' hanging was a usual mode of execution (Genesis 40. 19).- elders—oflicials (eh. 4. 10). 13. young men . . . grind The work of the lowest female slave was laid on young men (Judges 16. 21; Job 31. 10). children fell under . . . wood—Mere children had to bear burdens of wood so heavy that they sank beneath them. 14. Aged men in the East meet in the open space round the gate to decide judicial trials, and to hold social converse (Job29. 7, 8:. IG. The crown—All our glory, the kingdom and the priesthood (Job 19. 9; Psalm 89. 39, 44.) 17. (Ch. 1. 22; 2. 11.) 18. foxes—they frequent desolate places, where they can freely and fearlessly roam. 19. (Psalm 102. 12.) The perpetuity of God's rule over human alTairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration. 20. for ever—t. e., for "so long a time." 31. (Psalm 80.3; Jeremiah 31.18.) "Restore us to favour with thee, and so we shall be restored to our old position." [Grotius.] Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favour, manifested in bestowing prosperity. [Calvin. j 665
still lineal representative of David, and type of Messiah the "Anointed." Viewed personally, the language is too favoural)le to apply to him. live among the lieathen— under him we ho))ed to live securely, even in spite of the Burrounding he.athen nations. [Grotiu.s.1 Hchin, ly. 31. Rejoice—at our calamities (Psalm 137. 7). This is a, prophecy that Edom should exult over the fall of Jerusalem. At the .sann^ time it is implied, Edora's joy shall be shortlived. Ironically Hhe is told, Kejoice whilst thou niayest (Eccleslastes 11.9). cup—for this image of the confounding efTectsof (iod's wrath, see Jeremiah 13. 12; 25. 15, 16, 21; as to Edom, Jeremiah 49. 7-22. Tau, n. 3a. (Isaiah 40. 2.) Thou
hiUit i)(!en punished vnough : the end of thy punishment
Ik at hand, no more carry thee . . . into captivity i.
e., by tlie Clialdeans. The Romans carried them away oubsequcntly. The /all acconjplisliment of this prophecy must therefore refer to the Jews' fiu.al restoration, discover—l)y the severity^f His punishments on thee, God shall let men see how great was thy sin (Jeremiah 49. 10). wod "covers" sin when he forgives it (Psalm 32. 1, 5). He "discovers." or "reveals," it, when he punishes it (Job
20. 27), Jeremiah 49. 10 shows that Margin is wrong.
Introdiiciion. EZEKIEL. Jntroductim.
Is Impossible, hear our prayer. [Calvin.] Or, a.s Margin, " For wouldest thou utterly reject ns ?" &c. No ; that cannot be. The Jews, iu this book, and iu Isaiah and Mala-
Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer forGod toconvert him. aa. Rather, "Unless haply thou hast utterly rejected us, and art beyond measure wrolli against us," i.e., Unless thou art imi^lacable, which
chi, to avoid the ill-omen of a mournful closing sentence, repeat tlie second last verse. [Calvin.]
THE BOOK OF THE PllOPHET
EZEKIEL.
The name means "(whom) God will strengthen" [Gesenius]; or, "God will prevail." [Rosenmtjllkr.] His
fa! iicr was Buzi (ch. 1. 3), a priest, and he probably exercised the priestly ofHce himself at Jerusalem, previous to his
captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow-co.untrymen at Babylon. Tradition represents Sarera as the land
of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin
(st e 2 Kings 24. 11-1.5) by Nebuchadnezzar, 599 B. c. The best portions of the peoi)le seem to have been among the first carried away (ch. 11. 16; Jeremiah 2i. 2-7, 8, 10). The ungotUy were willing to do anything to remain in their native
l:!nd ; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by tlieir brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus EzeUiel's sphere of labour was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the
river Chebar, which fiows into the Euphrates near Circesium, was the first scene of his prophecies (ch. 1. 1). Tel-abib there (now Thallaba) was his place of residence (ch. 3. 15), whither the eldei's used to come to inquire as to God's messages through him. Thej' were eager to return to Jerusalem, but he taught them that they must first return to
tlieir God. He continued to prophesy for at least twenty-two years, i. e., to the twenty-seventh year of the captivity
(clx 29. 17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed
to Epiplumius, states a tradition, that he was killed at Babylon by a prince of bis people whom he had reproved
for idolatry.
He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jeremiah 51.59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later tlian Ezekiel's, but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (ch. 11. 14, 16; 28. 3). They much resemble one another, especialljin the visions and grotesque images. It is a remarkable proof of genuineness that in Ezeiciel no prophecies against Babylon occur among those directed against the enemies of the covenant people. Probably he desired not to give needless olfence
to the government under which he lived. The effect of his labours is to be seen in the improved character of the
l-.oople towards tlic close of tlie captivity, and their general cessation from idolatry and return to the law. It was
little more than thirty years after the close of his labour's when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted liim for opposing the "rebellious house"' "of stuliboru front and hard heart," and for maintaining the cause of God's Church among his countrymen
in a foreign laud, when the external framework had fallen to pieces. His style is plain and simple. His conceptions
are definite, and the details even of the symbolical and enigmatical parts are given with life-like minuteness. The
i bscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his
))rophecies, arising from his previous training as a priest. He delights to linger about the teinple, and to find in Its Kymbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual waul felt by the peojile in the absence of tlie outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. I'oetical
. paralli'lism is not found except in a few portions, as chs. 7., 21., 27., 28., 29.-31. His great aim was to stimulate the dormant
minds of the Jews. For tliis end nothing was better suited than tlie use of mysterious symbols expressed in the
plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isaiah
I). 10; Matthew 13. 11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this Divine purpose has led the modern Jews so to magnify
this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.
Rabbi Hananias is said to have .satisfactorily solved the dilHcuIlies (MUcluia) which were alleged against Its canon-
icity. Ecclesiasticus 49. 8 refers to it, and Josiopiius, .^M^u/iit^i'c.s 10. 5, sec. 1. It is mentioned as part of the canon in Mki.ito's catalogue (EtJSEniu.s, H. F). 4. 2fi); also in Okigen, Jekomk, and the Tobnud. Tlie oneness of tone throughout and the repetition of favourite expressions exclude the suspicion that separate portions are not genuine. The
earlier j)ortlon, chs. 1.-32., which mainly treats of sin and judgment, is a key to interpret the latter portion, whieli Is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are Imparted to the whole. The destruction of Jerusalem is the central point. Previously to this he calls to repentance and warns against blind confidence in Egypt (ch. 17.15-17; cf. Jeremiah 37.7) or other human stay. After it ho consoles the captives by promising them future deliverance and restoration. His prophecies against f.<reign nations stand between these two great divisions, and were uttered in the interval between the Inthnatiori that Nebnelia<lnezziir was besieging Jerusalem, and the arrival of the news that he had taken It (ch. 33. 21). H.weunick marks out nine Kfciious:—(1.) Ezekiel's call to prophesy ich. 1.-3. 15). (2.) Symbolical predictions of the destruction of Jerusalem (-ih.
i. li)-7), (3.) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's
5«d
Ezekid's Vision by the Cliehar, EZEKIEL 1. of Four Cherubim and Wlieds.
consequdit scattering of Are over the city and forsaking of the temple to reveal Himself lo an inquiring people m
exile; happier and purer times to follow (ch. 8.-11). {i.) Exposure of the particular sins prevalent in the several
classes—priests, prophets, and princes (ch. 12.-19). (5.) A year later the warning of judgment for national guilt
repeated with greater distinctness as the time drew nearer (ch. 20.-23). (6.) Two years and live months later—the
very day on which Ezckiel speaks—is announced as the day of the beginning of the siege ; Jerusalem shall be overthrown (eh. 21). (7.) Pivdi(dio]is against forefgn nations during the interval of his silence towards his own people;
If judgment begins at. llie house of God, much more will it visit the ungodly world (ch. 2.5.-32). Some of these were
uttered much later than others, but they all be(/aii to be given after the fall of Jerusalem. (8.) In the twelfth year of
tUe captivity, wlien the fugitives from Jerusalem (ch. 33. 21) had appeared in Chaldea, he foretells better times and
the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (ch. 33.-39). (9.) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (ch. 40.-4S). The particularity of details as to the temple and its oft'erings rather discountenances the view
of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not
yet been fullilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon.
Daniel was rather a necr than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual
office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward raXaXxons of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the
Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the otlier hand, Ezekiel was distinct-
iveFy siprophet, and one who had to do with the inwnrd concerr.s of the Divine kingdom. As a priest, when sent into
exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple iu Chaldea.
first carrying away of Jewish captives to Bal)ylon took place, and among them was Daniel. The seciind was under Jehoiachin, wlien Ezekiel was carried away. The third and linal one was at the taking of Jerusalem under Zeileki.ah. 4. whirlwind — emblematic of God's judgments (Jeremiah "23. 19; 25. 32). out of the north
Ver. 1-28. Ezekiei.'s 'Vlsion by the Chkbar. Four Chkrubim and Wjiekls. 1. Wow It came to i>bss —
Rather, Atid it came, &c. As this formula in Josliua 1.
t;as reference to the written his;tory of previous times, so
—i.e., from Chaldea, whose hostile foi-ces would invade Ju<lea from a norlherly direction. The prophet conceives himself in the temple, fire infolding Itself—laying hold on whatever surrounds it, drawing it to itself, and devouring it. Lit., cntchinr/ itself, i. e., kindling itself. [B'airBAIRN.] The same Hebrew occurs Exodus 9. 2J, as to the "fire mingled with the hail." brightness . . . about It—
here, and in Ruth 1. 1, and Esther I. 1, it relers to the un-
written history wliicli was l)el'oi'e the mind of tlie writer. The prophet by it, as it were, contiimes the history of the preceding times. In tlie fourth year of Zedckiah's reign (Jeremiah 51. 59), Jeremiati sent by .Seraiah a message to the captives (Jeremiah 29.) to submit themselves to God, and lay aside their flattering hopes of a speedy restora-
i.e., about the cloud, out of the midst thereof—i.e., out of the midst of X\ip. flre. colour of amber—rather, "the glancing brightnc^ss (lit., the eye, and so the glancing appearance) of polished brass." The Hebreiv, "Chasmal,'' is from two roots, smooth and brass (cf. v. 7; and Revelation
tion. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Ze.lekiali s accession coincide in time),/oilowcd up by a prophet raised up among the captives tliem-
gelves, the energetii; Ezekiel. tUlrtletli year i. e., counting from the beginning of the reign of Nabopolassar, father of Nebucliadnez/.ar, the era of the Babylonian em-
1.15). [Gesenius.] Ij'X.X. and Vulgate translate it, "electrum;" a brilliant metal compounded of gold and silver. 5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms." [Hengstenbekg.] living creatures — so the Greek ought to have been translated in the parallel passage. Revelation 4. 6, 7iot as English Version, " beasts;" for one of the "four" is a man, and man cannot be termed " beast." Ch. 10. 20 shows that it is the cherubim that are meant, likeness of a man—Man, the noblest of the four,
pire, B. c. 62:3, wliivrli epocli coincides with the eighteenth year of Josiah, that in whicli the book of the law was found, and the consequent reformation began. [Scamger.] Or, the thirtieth year of Ezekiel's life. As the Lord was about to be a " little sanctuary ' (ch. 11. 16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest