videte dolorem meum; virgines meae et adolescentes mei profecti sunt in captivi-
JEREMIAH AND LAMENTATIONS the circuits, that the Jews might know that there was no escape, for God held them all as though they were shut up. For we can in various ways escape from the hands of men; but when God is our enemy, we in vain seek hiding-places. The Prophet then teaches us that subterfuges did not avail the Jews, because God on every side kept them shut up.
He says at length that Jerusalem was like a menstruous woman, or was an abomination; for {,}נדהnede, may be rendered uncleanness, or abomination, and is often a noun substantive; and I am disposed so to render it, even that Jerusalem was regarded as filth, as though the Prophet had said that there was no humanity or moderation in the enemies of the Jews, because they were not counted as men, but as offscourings, as an abominable filth. 503
Now, if such a thing happened to the ancient Church, let us not wonder if at this day also God should deal with us more severely than we wish. It is, indeed, a very bitter thing to see the Church so afflicted as to have the ungodly exulting over its calamities, and that God's children should be as the refuse and filth of the world. But let us patiently bear such a condition; and when we are thus contemptuously treated by our enemies, let us know that God visits us with punishment, and that the wicked do nothing except through the providence of God, for it is his will to try our faith, and thus to shew himself a righteous judge: for if we rightly consider in how many ways, and how obstinately we have provoked his wrath, we shall not wonder if we also be counted at this day an abomination and a curse. It follows, ---
Lamentations 1:18
18. The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.
18. Justus ipse Jehova, quia os ejus exacerbavi: Audite agedum omnes populii, videte dolorem meum; virgines meae et adolescentes mei profecti sunt in captivitatem.
Jerusalem again acknowledges, and more clearly expresses, that she suffered a just punishment. She had before confessed that her enemies were cruel through
God's command; but it was necessary to point out again the cause of that cruelty, even that she had too long provoked the wrath of God.
She says, first, that God was just, or righteous, 504 because she had provoked his mouth. By the mouth of God we are to understand the prophetic doctrine, as it is well known. But the phrase is emphatical, for when the word of God was proclaimed by the mouth of prophets, it was despised as an empty sound. As, then, prophetic doctrine has not its own majesty ascribed to it, God calls whatever his servants declare his mouth. This mode of speaking is taken from Moses, and often occurs in
503The same word, {{נדהoccurs in Lamentations 1:8, only there is a {}יin it; and the phrase in its form is similar. The
Versions, except the, Syr., and also the Targ., give to it there the idea of wandering, but here of uncleanness. There seems to be no reason for this change; and the end of the next verse favors the idea of wandering: Jerusalem had become a wanderer, or a fugitive, among her oppressors, --- 17. Expanded hath Sion her hands, no comforter is to her; Commanded has Jehovah as to
Jacob, Let those around him be his oppressors; Become has Jerusalem a wanderer among them. The word {}נדis a fugitive, a wanderer, and as Jerusalem is feminine, {}הis added, a feminine termination. ``Jerusalem'' here, as in Lamentations 1:8, means its citizens. --- Ed
504"Righteous he, Jehovah:" the pronoun is used instead of the verb is, — a common thing in Hebrew. — Ed.