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Text -- Lamentations 4:1-14 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Are scattered in the head of every street.
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Wesley: Lam 4:2 - -- The nobles, the priests, and the good men, are looked upon no better than earthen vessels, the workmanship of an ordinary potter.
The nobles, the priests, and the good men, are looked upon no better than earthen vessels, the workmanship of an ordinary potter.
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Wesley: Lam 4:3 - -- The Jewish women are become cruel to their children, or forced to appear so, having through the famine no milk to give them, nor any thing to relieve ...
The Jewish women are become cruel to their children, or forced to appear so, having through the famine no milk to give them, nor any thing to relieve them.
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Like ostriches that lay their eggs, and leave them in the sand.
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Wesley: Lam 4:6 - -- Their punishment was greater, because more lingering, and gradual, whereas Sodom was overthrown in a moment, and that by no human hands that abode upo...
Their punishment was greater, because more lingering, and gradual, whereas Sodom was overthrown in a moment, and that by no human hands that abode upon her, causing her a continued torment.
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Wesley: Lam 4:7 - -- Her Nazarites in this place signify her separated ones, who either in respect of birth, education, estate, or place of magistracy, were distinguished ...
Her Nazarites in this place signify her separated ones, who either in respect of birth, education, estate, or place of magistracy, were distinguished from the rest of the people.
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So that those who before knew them, do not know them now.
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Wesley: Lam 4:13 - -- The ecclesiastical men were a great cause of the first and last destruction of Jerusalem. And so they are of most other places that come to ruin, thro...
The ecclesiastical men were a great cause of the first and last destruction of Jerusalem. And so they are of most other places that come to ruin, through their neglect of their duty, or encouraging others in their wicked courses.
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Wesley: Lam 4:14 - -- The prophets and priests wandered up and down the streets polluting themselves with blood, either the blood of the children which they slew, or the ju...
The prophets and priests wandered up and down the streets polluting themselves with blood, either the blood of the children which they slew, or the just men, mentioned Lam 4:13, the slaughter of whom they either encouraged, or at least did not discourage; so that one could not touch a prophet or priest, but he must be legally polluted, and there were so many of them, that men could not walk in the streets, but he must touch some of them.
JFB -> Lam 4:1; Lam 4:1; Lam 4:2; Lam 4:2; Lam 4:3; Lam 4:3; Lam 4:4; Lam 4:5; Lam 4:5; Lam 4:5; Lam 4:5; Lam 4:6; Lam 4:6; Lam 4:6; Lam 4:7; Lam 4:7; Lam 4:7; Lam 4:8; Lam 4:8; Lam 4:9; Lam 4:9; Lam 4:9; Lam 4:10; Lam 4:10; Lam 4:10; Lam 4:11; Lam 4:12; Lam 4:13; Lam 4:13; Lam 4:14; Lam 4:14; Lam 4:14
JFB: Lam 4:1 - -- The splendid adornment of the temple [CALVIN] (Lam 1:10; 1Ki 6:22; Jer 52:19); or, the principal men of Judea [GROTIUS] (Lam 4:2).
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JFB: Lam 4:1 - -- The gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
The gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
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JFB: Lam 4:3 - -- 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...
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The mothers have no milk to give through the famine.
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JFB: Lam 4:5 - -- Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.
Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.
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JFB: Lam 4:5 - -- They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8...
They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8).
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JFB: Lam 4:6 - -- (Mat 11:23). No prophets had been sent to Sodom, as there had been to Judea; therefore the punishment of the latter was heavier than that of the form...
(Mat 11:23). No prophets had been sent to Sodom, as there had been to Judea; therefore the punishment of the latter was heavier than that of the former.
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Whereas the Jews had to endure the protracted and manifold hardships of a siege.
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JFB: Lam 4:6 - -- No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity...
No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom.
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JFB: Lam 4:7 - -- Literally, "separated ones" (Num 6:2). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their ...
Literally, "separated ones" (Num 6:2). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their body not to be the less fair and ruddy for their abstinence from strong drink. Compare the similar case of Daniel, &c. (Dan 1:8-15). Also David (1Sa 16:12; 1Sa 17:42). Type of Messiah (Son 5:10).
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JFB: Lam 4:7 - -- GESENIUS translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.
GESENIUS translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.
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JFB: Lam 4:7 - -- They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.
They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.
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The speedy death by the sword is better than the lingering death by famine.
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JFB: Lam 4:9 - -- Literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."
Literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."
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JFB: Lam 4:10 - -- Naturally at other times compassionate (Isa 49:15). JOSEPHUS describes the unnatural act as it took place in the siege under Titus.
Naturally at other times compassionate (Isa 49:15). JOSEPHUS describes the unnatural act as it took place in the siege under Titus.
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JFB: Lam 4:11 - -- (Deu 32:22; Jer 21:14). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of r...
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JFB: Lam 4:12 - -- Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew i...
Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew it.
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JFB: Lam 4:13 - -- The false prophets (Jer 23:11, Jer 23:21). Supply the sense thus: "For the sins . . . these calamities have befallen her."
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JFB: Lam 4:13 - -- (Mat 23:31, Mat 23:37). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (Jam 5:6).
Clarke: Lam 4:1 - -- How is the gold become dim - The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flouri...
How is the gold become dim - The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flourishing state of their affairs in former times. Here they are compared to gold,
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Clarke: Lam 4:1 - -- The stones of the sanctuary - אבני קדש abney kodesh , the holy stones; the Jewish godly men, who were even then the living stones of which G...
The stones of the sanctuary -
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The precious sons of Zion - The Jewish priests and Jewish believers
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Clarke: Lam 4:2 - -- Comparable to fine gold - Who were of the pure standard of holiness; holy, because God who called them is holy; but now esteemed no better than eart...
Comparable to fine gold - Who were of the pure standard of holiness; holy, because God who called them is holy; but now esteemed no better than earthen pitchers - vessels of dishonor in comparison of what they once were.
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Clarke: Lam 4:3 - -- Even the sea monsters draw out the breast - The whales give suck to their young ones. The word תנין tannin , signifies all large and cruel crea...
Even the sea monsters draw out the breast - The whales give suck to their young ones. The word
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Clarke: Lam 4:3 - -- Like the ostriches in the wilderness - For her carelessness about her eggs, and her inattention to her young, the ostrich is proverbial.
Like the ostriches in the wilderness - For her carelessness about her eggs, and her inattention to her young, the ostrich is proverbial.
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Clarke: Lam 4:5 - -- Embrace dunghills - Lie on straw or rubbish, instead of the costly carpets and sofas on which they formerly stretched themselves.
Embrace dunghills - Lie on straw or rubbish, instead of the costly carpets and sofas on which they formerly stretched themselves.
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Clarke: Lam 4:6 - -- For the punishment - He thinks the punishment of Jerusalem far greater than that of Sodom. That was destroyed in a moment while all her inhabitants ...
For the punishment - He thinks the punishment of Jerusalem far greater than that of Sodom. That was destroyed in a moment while all her inhabitants were in health and strength; Jerusalem fell by the most lingering calamities; her men partly destroyed by the sword, and partly by the famine
Instead of no hands stayed on her, Blayney translates, "Nor were hands weakened in her."Perhaps the meaning is, "Sodom was destroyed in a moment without any human labor."It was a judgment from God himself: so the sacred text: "The Lord rained down fire and brimstone from the Lord out of heaven."See Gen 19:24.
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Clarke: Lam 4:7 - -- Her Nazarites were purer than snow - נזיר nazir does not always signify a person separated under a religious vow; it sometimes denotes what i...
Her Nazarites were purer than snow -
Blayney therefore translates here, Her Nobles
"Her nobles were purer than snow, they were whiter than milk
They were ruddier on the bone than rubies; their veining was the sapphires.
On which he remarks: - "In the first line the whiteness of their skin is described, and in the second, their flesh;"and as
Milk will most certainly well apply to the whiteness of the skin; the beautiful ruby to the ruddiness of the flesh; and the sapphire, in its clear transcendent purple, to the veins in a fine complexion. The reverse of this state, as described in the following verse, needs no explanation. The face was a dismal dark brown, the flesh gone, the skin shrivelled, and apparently wrapped round the bones.
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Clarke: Lam 4:10 - -- The hands of the pitiful women have sodden their own children - See on Lam 2:20 (note). But here there is a reference to mothers eating their own ch...
The hands of the pitiful women have sodden their own children - See on Lam 2:20 (note). But here there is a reference to mothers eating their own children; and this was done, not by mothers cruel and brutal, but by
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Clarke: Lam 4:12 - -- The kings of the earth - Jerusalem was so well fortified, both by nature and art, that it appeared as a miracle that it should be taken at all.
The kings of the earth - Jerusalem was so well fortified, both by nature and art, that it appeared as a miracle that it should be taken at all.
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Clarke: Lam 4:13 - -- For the sins of her prophets, and the iniquities of her priests - These most wretched beings, under the pretense of zeal for the true religion, pers...
For the sins of her prophets, and the iniquities of her priests - These most wretched beings, under the pretense of zeal for the true religion, persecuted the genuine prophets, priests, and people of God, and caused their blood to be shed in the midst of the city, in the most open and public manner; exactly as the murderous priests, and blood-thirsty preachers, under the reign of bloody Queen Mary, did in England. However, the profligate priests and idolatrous prophets in Jerusalem, only shed the blood of the saints of God there: but the sanguinary papists, in the above reign, burnt the blood here, for they burnt the people alive; and at the same time, in their worse than Molochean cruelty, consigned, with all the fervor peculiar to their then ruthless Church, the souls of those whom they thus massacred, to the bitter pains of eternal death! O earth, cover not thou their blood!
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Clarke: Lam 4:14 - -- They have wandered as blind men in the streets - Rather, "They ran frantic through the streets, they were stained with blood."This was in their pret...
They have wandered as blind men in the streets - Rather, "They ran frantic through the streets, they were stained with blood."This was in their pretended zeal for their cause. Bishop Bonner, who was at the head of those sanguinary executions in England, was accustomed to buffet the poor Protestants, when on their examinations they were too powerful for him in argument: -
"He proved his doctrine orthodox
By apostolic blows and knocks.
Just as his elder brethren, the false priests and prophets of Jerusalem.
Calvin: Lam 4:1 - -- Here Jeremiah, following the order of the alphabet the fourth time, 206 deplores the ruin of the city, and the destruction of the priesthood and of t...
Here Jeremiah, following the order of the alphabet the fourth time, 206 deplores the ruin of the city, and the destruction of the priesthood and of the kingdom. For they are mistaken who think that the death of Josiah is here lamented; for there are here many things, which we shall see as we proceed, which do not suit that event. There is no doubt but that this mournful song refers to the destruction of the Temple and city; but when Josiah was killed, the enemy had not come to the city, and the stones of the Temple were not then east forth into the streets and the public roads. There are also other things which we shall see, which did not then happen. It follows then that here is described the terrible vengeance of God, which we have had already to consider.
He begins by expressing his astonishment, How obscured is the gold! and the precious gold! for
He then speaks without a figure, and says, that the stones were thrown here and there in all directions. Some, indeed, think that these words refer to the sacred vessels, of which there was a large quantity, we know, in the Temple. But this opinion is not probable, for the Prophet does not complain that the gold was taken away, but that it was obscured, and changed. It is then, no doubt, a metaphorical expression. But he afterwards explains himself when he says that the stones of the sanctuary were cast forth here and there along all the streets. It was indeed a sad spectacle; for God had consecrated that temple to himself, that he might dwell in it. When therefore the stones of the sanctuary were thus disgracefully scattered, it must have grievously wounded the minds of all the godly; for they saw that God’s name was thus exposed to reproaches. Nor is there a doubt but that the Chaldeans vomited forth many reproaches against God when they thus scattered the stones of the temple. It hence appears, that the Prophet did not without reason exclaim, How has this happened! for such a sight must have justly astonished all the godly, seeing as they did the degradation of the temple connected with a reproach to God himself. It follows, —
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Calvin: Lam 4:2 - -- The Prophet comes now to the people, though he does not include the whole people, but brings forward those who were renowned, and excelled in honor a...
The Prophet comes now to the people, though he does not include the whole people, but brings forward those who were renowned, and excelled in honor and dignity. He then says, that they were become like earthen vessels and the work of the potter’s hands, which is very fitly added. Then by the sons of Sion, whom he calls precious or glorious, he means the chief men and the king’s counselors and those who were most eminent. And he seems to allude to that prophecy which we before explained’ for he had said that the people were like earthen vessels; and he went into the house of the potter, that he might see what was made there. When the potter made a vessel which did not please him, he remodeled it, and then it assumed another form; then God declared that the people were in his hand and at his will, as the clay was in the hand of the potter. (Jer 18:2.) When he now says, that the chief men were stripped of all dignity, and reduced to another form, so as to become like earthen vessels, he no doubt sets forth by this change the judgment of God, which the Jews had for a time disregarded.
And we must bear in mind the Prophet’s object: he described the ruin of the Temple and city, that he might remind the people of the punishment which had at length been inflicted; for we know that the people had not only been deaf, but had also scoffed at and derided all prophecies and threatenings. As, then, they had not believed the doctrine of Jeremiah, he now shews that what he had predicted was really fulfilled, and that the people were finding to their cost that God did not trifle with them when he had so often threatened what at length happened. And hence we may conclude, that there was then a superfluous splendor in garments, for we read that they had been clad or clothed in gold; surely it was a display too sumptuous. There is, however, no wonder, for we know that Orientals are far too much given to such trumperies.
Now, if the other reading, that the sons of Sion had been before compared to gold, 208 be more approved, the passage must be extended to all their dignity and to all those gifts by which they had been favored and had become illustrious. I have already reminded you, that the work of the potter’s hands is here to be taken for the vessels or the earthen flagons; but it was the Prophet’s object to enlarge on that reproach, which ]lad been before incredible. It follows —
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Calvin: Lam 4:3 - -- This verse is harshly explained by many, for they think that the daughter of the people is called cruel, because she acted towards her children as se...
This verse is harshly explained by many, for they think that the daughter of the people is called cruel, because she acted towards her children as serpents do to their young ones. But this meaning is not suitable, for the word
The particle
As the ostriches, or the owls, he says, in the wilderness. If we understand the ostrich to be intended, we know that bird to be very stupid; for as soon as she lays an egg, she forgets and leaves it. The comparison, then, would be suitable, were the daughter of the people said to be cruel, because she neglected her children; but the Prophet, as I think, means, on the contrary, that the Jews were so destitute of every help, as though they were banished into solitary places beyond the sight of men; for birds in solitude in vain seek the help of others. As, then, the ostrich Or the owl has in the desert no one to bring it help, and is without its own mother, so the Prophet intimates that there was no one to stretch forth a hand to the distressed people to relieve their extreme miseries. It follows, —
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Calvin: Lam 4:4 - -- He says that sucking children were so thirsty, that the tongue was as it were fixed to the palate; and it was a dreadful thing; for mothers would wil...
He says that sucking children were so thirsty, that the tongue was as it were fixed to the palate; and it was a dreadful thing; for mothers would willingly pour forth their own blood to feed their infants. When, therefore, the tongue of a child clave to his mouth, it seemed to be in a manner beyond nature. Among other calamities, then, the Prophet names this, that infants pined away with thirst, and also that children sought bread in vain. He speaks not in the latter instance of sucklings, but. of children three or four years old. Then he says that they sought or asked for bread, but that there was no one to give. 210
He describes here the famine of the city, of which he had predicted, when he declared that it would be better with the slain than with the people remaining alive, for a harder conflict with famine and want would await the living. But this was not believed. Now, then, the Prophet upbraids the Jews with their former perverseness. He afterwards adds, —
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Calvin: Lam 4:5 - -- Here he goes on farther, and says, that they had perished with famine who had been accustomed to the most delicate food. He had said generally that i...
Here he goes on farther, and says, that they had perished with famine who had been accustomed to the most delicate food. He had said generally that infants found nothing in their mothers’ breasts, but pined away with thirst, and also that children died through want of bread. But he now amplifies this calamity by saying, that this not only happened to the children of the common people, but also to those who had been brought up delicately, and had been clothed in scarlet and purple.
Then he says that they perished in the streets, and also that they embraced the dunghills, because they had no place to lie down, or because they sought food, as famished men do, on dunghills. 211 It seems to be a hyperbolical expression; but if we consider what the Prophet has already narrated and will again repeat, it ought not to appear incredible, that those who had been accustomed to delicacies embraced dunghills; for mothers cooked their own children and devoured them as beef or mutton. There is no doubt but that the siege, of which we have before read, drove the people to acts too degrading to be spoken of, especially when they had become blinded through so great a pertinacity, and had altogether hardened themselves in their madness against God. It follows, —
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Calvin: Lam 4:6 - -- The Prophet says first,, that the punishment of his people was heavier than that of Sodom. If any one prefers the other version, I will not contend, ...
The Prophet says first,, that the punishment of his people was heavier than that of Sodom. If any one prefers the other version, I will not contend, for it is not unsuitable; and hence also a most useful doctrine may be drawn, that we are to judge of the grievousness of our sins by the greatness of our punishment for God never exceeds what is just when he takes vengeance on the sins of men. Then his severity shews how grievously men have sinned. Thus, Jeremiah may have reasoned from the effect to the cause, and declared that the people had been more wicked than the Sodomitites. Nor is this unreasonable; for if the Jews had not fallen into that great wickedness of which the Sodomites were guilty, yet the Prophets everywhere charged them as men who not only equaled but also surpassed the Sodomites, especially Ezekiel, (Eze 16:46.) Isaiah also called them the people of Gomorrha, and the king’s counselors and judges, the princes of Sodom, (Isa 1:9.) This mode of speaking is then common in the Prophets, and the meaning is not unsuitable.
But as he dwells only on the grievousness of their punishment, the other explanation seems more simple; for I regard not what is plausible, but accept the true meaning. Let us then repeat the Prophet’s words: greater is the punishment of my people, etc. The word
There is yet no doubt but that the Prophet summoned the Jews to God’s tribunal, that they might know that they deserved such a vengeance, and that they might perceive that they were worse than the Sodomites. For it was not the Prophet’s object to expostulate with God, or to charge him with having been too rigid in destroying the city of Jerusalem. As, then, the Prophet does not charge God either with injustice or with cruelty, it is certain that punishment is what is here set forth, in order that the people might know what they deserved. 212
But the words declare nothing more than that God’s vengeance had been severer towards the Jews than towards the Sodomites. How so? it is evident from this reason, because Sodom was consumed as in a moment; and then it is added, and strokes remained not on her. The word
We hence see that the destruction of the city was like a slow consumption: and that thus strokes remained there as it were fixed, which did not happen to Sodom; for Sodom suddenly perished when God thundered against it; but the hand of God did not depart from the Jews, and the strokes or smitings, as I have said, were fixed on them and continued. It follows, —
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Calvin: Lam 4:7 - -- Here the Prophet speaks of Nazarites, by whom we know the worship of God was honored; for they, who were not content with the common observance of th...
Here the Prophet speaks of Nazarites, by whom we know the worship of God was honored; for they, who were not content with the common observance of the Law, consecrated themselves to God, that by their example they might stimulate others. It was then a singular zeal in a few to consecrate themselves, so as to become Nazarites, or separated. What this custom was may be known from the sixth chapter of Numbers. For God, who has always repudiated all fictitious forms of worship, prescribed to the Nazarites what he approved in every particular. Hence Moses carefully men-honed all those things which were to be observed by the Nazarites.
As to the present passage, it is enough to say, that the Nazarites were peculiarly devoted to God’s service during the time of their separation, for it was only a temporary service.
Then the Prophet brings them forward, that it might hence be evident how sad was the change, which he never could have made the Jews to believe. He says that the Nazarites were purer than snow, and whiter that milk, and also ruddier than precious stones, so that they might be corn-pared to sapphire; for, by saying sapphire was their cutting, he means that they were like sapphires well polished. Now we know that the Nazarites abstained from wine and strong drink: hence abstinence might have lessened somewhat of their ruddiness. For he who is accustomed to drink wine, if he abstains for a time, is apt to grow pale; lie will then lose almost all his color, at least he will not be so ruddy; nor will there appear in his face and in his members so much rigor as when he took his ordinary support. Jeremiah, in short, teaches us flint the blessing of God was conspicuous in the Nazarites, for he wonderfully supported them while they were for a time abstinence.
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Calvin: Lam 4:8 - -- Now, on the contrary, he says that the Nazarites were become withered, that their skin clave to their bones, that, in short, they were so deformed ...
Now, on the contrary, he says that the Nazarites were become withered, that their skin clave to their bones, that, in short, they were so deformed that they could not be known, not only in obscure corners, but even in the open street, hi the middle of the market-place. We hence learn that as the favor of God had before appeared as to the Nazarites, so now also his vengeance might be certainly known, because they had fallen off from their vigor, and were reduced to a degrading deformity. 214
The Prophet at the same time shews that worship according to the law had in a manner deteriorated on account of the vices of the people; and this is the design of the whole, as I reminded you at the beginning. For there is no doubt but that he wished to rouse the Jews, that they might at length raise up their eyes to God; for they had long grown torpid in their vices, and had been even inflated with diabolical pride; hence was their inveterate obstinacy. As long as the Temple stood, they thought that they satisfied God by the sacrifices they offered. When the Prophet now tells them that the stones of the Temple were thrown down, it hence follows that the Temple was profaned’ whence this profanation? from the wickedness of the people. The Chaldeans, indeed, thought that they brought a great reproach on God when they demolished the Temple; but, as long pollution had preceded, our Prophet now represents to the Jews their sins as in a mirror or a living form; for they had polluted the Temple before the Chaldeans. So also he shews that the worship according to the law was no longer pleasing to God, for they had mocked him with empty specters; for it was only a vain display when there was no integrity within. The Prophet then shews to them what, he could before by no means have persuaded them to believe, that God was in no way pleased with the external worship of the Jews, while they were audaciously violating the whole law. It afterwards follows, —
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Calvin: Lam 4:9 - -- The beginning of the verse is without any difficulty; for the Prophet says that it happened better to those who immediately perished by the sword tha...
The beginning of the verse is without any difficulty; for the Prophet says that it happened better to those who immediately perished by the sword than to others who had to struggle with famine, according to what he had lately said, that the punishment of Sodom was more tolerable, because it was suddenly executed. Sudden death is the easiest And the Prophet, when complaining that the ungodly prospered, so that the faithful sometimes envied them, says that they die as it were in a moment, and are taken away from the world; but he says that the faithful are held, as it were, captive by the snares of death, and protract life in perpetual languor. For this reason the Prophet now says that the punishment of death would have been light to the Jews. And yet we know that. a violent death is regarded by us with horror. For he who dies on his bed is said to yield to his fate, as he seems to pay what he owes to nature; but, he who is slain by the sword is violently snatched away, and, as it were, contrary to nature. Violent death, then, is always horrible. But the comparison used by the Prophet amplifies the atrocity of their punishment, because it would have been more desirable to have been killed at once than to remain alive to struggle with famine.
And he expresses himself more clearly by saying that they pined away, having been pierced through by the fruits of the earth There is here some obscurity, but by the fruits of the earth, we are no doubt to understand all kinds of food. Some consider that “defect,” or failure, is to be understood. But the Prophet speaks much more emphatically, even that all the productions of the earth took vengeance on this wicked people, by refusing the usual supply. The earth is the servant of God’s bounty and kindness; for it is the same as though he with his hand extended food to us, when the earth opens its bowels; so also the productions of the earth are evidences of God’s paternal love towards us. Now, when the fruits of the earth withdraw themselves from us, they are as it were the weapons to execute God’s vengeance. So, then, the Prophet means that the Jews had been pierced through by the fruits of the earth, and thus had pined away; as though he had said, that they had not been pierced by the sword, but had been wounded by famine, for the productions of the earth became, as it were, swords, while yet they sustain, as we have said, the life of men. 215
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Calvin: Lam 4:10 - -- Here Jeremiah refers to that disgraceful and abominable deed mentioned yesterday; for it was not only a barbarity, but a beastly savageness, when mot...
Here Jeremiah refers to that disgraceful and abominable deed mentioned yesterday; for it was not only a barbarity, but a beastly savageness, when mothers boiled their own children. That it was done is evident from other writers; but the Prophet is to us a sufficient witness, who had seen it with his own eyes. He then says that the mothers were merciful, that no one might think that they were divested of every natural feeling; but he meant thus to set forth the blindness which proceeds from God’s dreadful vengeance. He does not, then, praise the mothers for their clemency, as though they felt as they ought to have done for their offspring; but. he intimates that though they would have been otherwise humane, they were yet seized with unusual madness, so that they boiled their own children, even their own bowels. We now, then, perceive the meaning of the word merciful, as applied to the mothers by the Prophet. It is not then to be deemed as a praise to them, as though they had a maternal love for their children; but his object was to set forth that monstrous act, which would not have sufficiently touched their minds, had he not testified that the mothers of whom he speaks were not so brutal as not to have gladly given food to their children; but that they were supernaturally blinded by furious madness. It follows —
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Calvin: Lam 4:11 - -- He at length concludes that nothing was wanting to complete the extreme vengeance of God; for had the Jews been chastised in an ordinary way, they wo...
He at length concludes that nothing was wanting to complete the extreme vengeance of God; for had the Jews been chastised in an ordinary way, they would have still extenuated their sins, as we know that they were not easily led to repentance. Hence the Prophet, to shew that their offenses had not been slight, but that they had been extremely wicked before God, says that the whole of God’s wrath had been executed: Jehovah has completed his wrath The expression is indeed harsh to Latin ears; but the meaning is, that he had executed his extreme judgment.
He afterwards adds, He has poured forth the indignation of his wrath. God is indeed content with moderate punishment, provided men be awakened from their torpor; but when he pours forth his wrath, there is no hope of repentance. It is then a sign of final despair when God’s vengeance overflows like a deluge. But when Jeremiah thus speaks, he does not contend with God, but rather reminds the Jews of what they deserved, as it was stated yesterday. There is, then, no doubt but that he argues, from the grievousness of their punishment, that there was no reason for the Jews to flatter themselves any longer, since God had dealt so severely with them.
He then, in other words, points out the same thing, that God had kindled a fire which devoured or consumed the very foundations. Fire is wont rather to take hold on the roofs of houses, or, when it creeps farther, it does not proceed beyond the surface. It is a very rare thing for it to penetrate into the foundations. Let us at the same time know that the Prophet speaks metaphorically of the destruction of the city, for it was such as left nothing remaining. For when some ruins remain, there is some intimation of a future restoration at least the minds of beholders are inclined to hope that what has fallen is to be restored; but when the buildings are not only pulled down, but also demolished from their foundations, then the destruction seems to be without any hope of restoration. And this is what the Prophet means when he says, that the fire had consumed, not only what was above ground, but the very foundations of Jerusalem. It follows, —
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Calvin: Lam 4:12 - -- He confirms the same thing; for when a thing incredible happens, either we are extremely stupid, or we must be moved and affected. The Prophet, then,...
He confirms the same thing; for when a thing incredible happens, either we are extremely stupid, or we must be moved and affected. The Prophet, then, now says that the destruction of the city of Jerusalem had been incredible, because God had defended it by his power; it was also so fortified that no one believed that it could be taken, and the grandeur of the city was known everywhere.
He then says that Jerusalem had been taken and overthrown, which no one of the heathens, neither their kings nor their people, had thought possible. It then follows that the city had been destroyed by God’s hand rather than by the power of enemies. Nebuchadnezzar had indeed brought a strong army, but the city was so well fortified that they thought that all attempts would be in vain. That the city, then, was taken and demolished, could not have been ascribed to human forces, but to a power hidden from the eyes of men. It then follows that it was God’s work, and indeed singular. We now, then, understand the design of the Prophet in saying that it was not believed by kings nor people that enemies could storm Jerusalem. And in continuation he adds, —
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Calvin: Lam 4:13 - -- The Prophet, as in a matter fully proved, rebukes the Jews, that he might, as it was necessary, bring down their pride. Had he at first condemned the...
The Prophet, as in a matter fully proved, rebukes the Jews, that he might, as it was necessary, bring down their pride. Had he at first condemned the wickedness of the prophets and the priests, no credit would have been given to his word. But after he had set before them what we have observed, and especially after he had shewn that the ruin of the city was a kind of prodigy, what he now adds must have been certainly inferred, even that the Jews had in so many ways and with such pertinacity provoked God, that it became necessary that they should be wholly destroyed, as it happened.
But he points out here the sins by which God’s wrath hart been kindled against. the people. He then says that the fountain or the origin was ill the prophets and priests. Now, we have elsewhere explained that the fault was not removed from the people when the prophets and the priests were thus condemned. Indeed, the common people readily exonerate themselves when they can plead ignorance, or say that they have been deceived by their teachers and leaders. But when Jeremiah imputes the chief part of the evils to the prophets and priests, he does not, as I have said, devolve on them the fault of the people, but intimates that their physicians had been as it were impostors. For when the people corrupted themselves, the prophets were sent for this end, to apply a remedy to their evils, and so also were the priests; for we know that it was a duty enjoined on them to retain the people in true religion and in the worship of God. In short, Jeremiah shows that the people had been ruined, because corruption had begun with the prophets and the priests; or, which is the same thing, that die sins of the people had proved fatal, because their heads or chiefs were diseased; because, he says, of the sin of the prophets, and the iniquity of the priests, etc.
He mentions one kind of sins, that they shed the blood of the righteous in the midst of Jerusalem They had no doubt led the people astray in other things, for they flattered their vices, and gave loose reins to licentiousness; but the Prophet here fixed on one particular sin, the most grievous; for they had not only, by their errors and false doctrines and flatteries, led away the people from the fear of God, but had also obstinately defended their impiety, and by force and cruelty repressed their faithful teachers, and put to death the witnesses of God; for by the righteous or just he no doubt means the prophets. For what Jerome and others say, that blood had been shed because false teachers draw souls to perdition, is frivolous and wholly foreign to what Jeremiah had in view; for the word righteous cannot be applied to those miserable men who were ensnared to their own ruin. Then Jeremiah, after having denounced the sin of the prophets and the iniquity of the priests, mentions the savage cruelty, which was as it were the summit of all their riches. Though, then, they had in various ways provoked God, yet this was their extreme wickedness, that they exercised so great a cruelty against God’s servants, that they constrained as it were the Holy Spirit to be silent. For when the despisers of God went so far as to give themselves up to shed innocent blood, it was a proof of a diabolical obstinacy. We now, then, understand what the Prophet had here in view.
Now this passage teaches us, that Satan has from the beginning polluted the sanctuary of God by means even of sacred names: for the prophetic office was honorable — so also was the sacerdotal. God had established among his people the priesthood, which was as it were a living image of Christ: there was then nothing more excellent than the priesthood under the Law, if we regard the institution of God. It was also a singular blessing that God promised that his people should never be without prophets. As, then, prophets and priests were two eyes as it were in the Church, the devil turned them to every kind of profanation. This example then reminds us how much we ought to watch, lest empty titles deceive us, which are nothing but masks or specters. When we hear the name of Church and of pastors, we ought reverently to regard the office as well as the order which has proceeded from God, provided we are not content with naked titles, but examine whether the reality also corresponds. Thus we see that the whole world has for many ages degenerated from true religion; under what pretext? even this, — that those who led astray miserable souls, boasted that they were the vicars of Christ, the successors of the apostles, so that they still arrogantly boast of these titles, and are inflated with them. But we see what happened in the time of Jeremiah.
We have had before similar passages; but this ought to be carefully noticed, for it says, that prophets and priests had destroyed the very Church of God. It was, indeed, a very grievous trial, and therefore a powerful instrument, as it were, for subverting the faith of the simple, when they saw that the very prophets and priests were the cause of ruin; but it behooved the faithful constantly to persevere in their obedience to the law. And we ought at the same time to remember what I have said, that the Prophet enhances the wickedness of the people, because the priests and the prophets themselves had been infected with impiety and contempt of God, and not only so, but they had exercised tyrannical cruelty towards the servants of God. It follows, —
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Calvin: Lam 4:14 - -- They who simply read, that the blind had wandered, deduce this meaning, that the blind were polluted in the streets, even because there was filth eve...
They who simply read, that the blind had wandered, deduce this meaning, that the blind were polluted in the streets, even because there was filth everywhere. They, indeed, come near to the meaning of the Prophet, but they do not clearly explain what he intended. I regard it therefore beyond dispute, that the people are here compared to the blind, but it does not yet appear for what purpose. But my opinion is this, that the whole city was so full of defilement’s, that they could not avoid uncleanness; for a blind man would touch a carcass, he would touch an unclean beast, he would touch a man infected with some disease; how so? because he could not see to distinguish between a dead and a living man, between the clean and unclean. Our Prophet now compares the people to the blind, and why? because wherever they went, uncleanness met them, so that their eyes were in a manner dazzled by thick darkness. For when pestilence does not spread everywhere, we can avoid an unclean place; but when there is no corner where there is not a dead corpse or some sickness, we must pass on anyhow, having no choice to make, — and why? because uncleanness surrounds us everywhere. So, then, the Prophet says that the citizens of Jerusalem were everywhere polluted, as though they were blind.
Now follows the reason, which has not been understood by interpreters, They were polluted, he says, with blood, because they could not but touch their garments. They all give this version, “They could not touch their garments,” and as there is much obscurity and almost absurdity in this rendering, they say that the meaning is that they were to avoid to touch their garments, because the law forbade them to touch the unclean. But the Prophet meant another thing. The words are literally thus, “They could not, they will touch their garments, that is, they will inevitably touch their garments. But the particle which I have mentioned is to be understood, and the passage will read thus, They could not but touch their garments; and we know that the language will bear this. And as this is consistent with the subject which the Prophet handles, every one, judging rightly, will readily receive what I have stated. The meaning then is, that they wandered as the blind, and were polluted in all the streets of the city, because they could not escape uncleanness, which met them everywhere; that is, because the city, as I have said, was full of so many pollutions, that they could not turn either here or there and avoid uncleanness. 216
As to the words, polluted with blood, they refer to the ceremonial law. There were indeed various kinds of pollutions, but this was the chief. He accommodates his expressions to his own age, and follows what was prescribed by the law. He, however, alludes to the sins designated by blood. We, in short, see that the whole of Jerusalem was so polluted with defilements, that no one could go forth without falling on some uncleanness. A confirmation follows, which also interpreters have not understood, —
Defender: Lam 4:3 - -- The Hebrew word here translated "sea monsters" is tannin, also translated "whales," and "serpents," but most commonly, in the King James Version, "dra...
The Hebrew word here translated "sea monsters" is
Paleontology has also revealed a number of exotic animals called mammal-like reptiles; many of these also were large and grotesque. In any case, dragons were real animals - probably dinosaurs or mammal-like reptiles or both - which did not become extinct until relatively modern times."
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Defender: Lam 4:10 - -- This almost unthinkable result of the long siege and terrible hunger, driving even mothers to cannibalism, was actually another fulfillment of prophec...
This almost unthinkable result of the long siege and terrible hunger, driving even mothers to cannibalism, was actually another fulfillment of prophecy (Lev 26:29; Deu 28:53; Jer 19:9), as well as a commentary on the utter degradation to which long-continued rebellion against God can lead (Lam 2:20)."
TSK: Lam 4:1 - -- How is the gold : 2Ki 25:9, 2Ki 25:10; Isa 1:21, Isa 14:12; Eze 7:19-22
the stones : Lam 2:19; Jer 52:13; Mat 24:2; Mar 13:2; Luk 21:5, Luk 21:6
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TSK: Lam 4:2 - -- sons : Isa 51:18; Zec 9:13
how : Lam 2:21, Lam 5:12; Isa 30:14; Jer 19:11, Jer 22:28; Rom 9:21-23; 2Co 4:7; 2Ti 2:20
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TSK: Lam 4:3 - -- sea monsters : or, sea calves
the daughter : Lam 2:20, Lam 4:10; Lev 26:29; Deu 28:52-57; 2Ki 6:26-29; Isa 49:15; Jer 19:9; Eze 5:10; Luk 23:28, Luk 2...
sea monsters : or, sea calves
the daughter : Lam 2:20, Lam 4:10; Lev 26:29; Deu 28:52-57; 2Ki 6:26-29; Isa 49:15; Jer 19:9; Eze 5:10; Luk 23:28, Luk 23:29
like : Job 39:13-16; Rom 1:31
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TSK: Lam 4:4 - -- tongue : Psa 22:15, Psa 137:6
the young : Lam 1:11, Lam 2:11, Lam 2:12; Deu 32:24; Mat 7:9-11
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TSK: Lam 4:5 - -- that did : Deu 28:54-56; Isa 3:16-26, Isa 24:6-12, Isa 32:9-14; Jer 6:2, Jer 6:3; Amo 6:3-7; Luk 7:25; 1Ti 5:6; Rev 18:7-9
brought : 2Sa 1:24; Pro 31:...
that did : Deu 28:54-56; Isa 3:16-26, Isa 24:6-12, Isa 32:9-14; Jer 6:2, Jer 6:3; Amo 6:3-7; Luk 7:25; 1Ti 5:6; Rev 18:7-9
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TSK: Lam 4:6 - -- punishment of the iniquity of the daughter : or, iniquity of the daughter, etc. Isa 1:9, Isa 1:10; Eze 16:48-50; Mat 11:23, Mat 11:24; Luk 10:12, Luk ...
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TSK: Lam 4:7 - -- Nazarites : Num. 6:2-21; Jdg 13:5, Jdg 13:7, Jdg 16:17; Amo 2:11, Amo 2:12; Luk 1:15
purer : 1Sa 16:12; Psa 51:7, Psa 144:12; Son 5:10; Dan 1:15
their...
Nazarites : Num. 6:2-21; Jdg 13:5, Jdg 13:7, Jdg 16:17; Amo 2:11, Amo 2:12; Luk 1:15
purer : 1Sa 16:12; Psa 51:7, Psa 144:12; Son 5:10; Dan 1:15
their polishing :
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TSK: Lam 4:8 - -- visage : Lam 5:10; Job 30:17-19, Job 30:30; Joe 2:6; Nah 2:10
blacker than a coal : Heb. darker than blackness. Or, as Dr. Blayney renders, ""duskier...
visage : Lam 5:10; Job 30:17-19, Job 30:30; Joe 2:6; Nah 2:10
blacker than a coal : Heb. darker than blackness. Or, as Dr. Blayney renders, ""duskier than the dawn;""
they : Lam 4:1, Lam 4:2; Rth 1:19, Rth 1:20; Job 2:12; Isa 52:14
their skin : Job 19:20, Job 33:21; Psa 32:4, Psa 38:3, Psa 102:3-5, Psa 102:11, Psa 119:83
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TSK: Lam 4:10 - -- hands : Lam 4:3, Lam 2:20; 2Ki 6:26-29
pitiful : Isa 49:15
in : Lam 3:48; Deu 28:56, Deu 28:57; 2Ki 6:29
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TSK: Lam 4:11 - -- Lord : Lam 4:22, Lam 2:8, Lam 2:17; Deu 32:21-25; Jer 6:11, Jer 6:12, Jer 7:20, Jer 9:9-11, Jer 13:14; Jer 14:15, Jer 14:16, Jer 15:1-4, Jer 19:3-11, ...
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TSK: Lam 4:13 - -- the sins : Lam 2:14; Jer 5:31, Jer 6:13, Jer 14:14, Jer 23:11-21; Eze 22:26-28; Mic 3:11, Mic 3:12; Zep 3:3, Zep 3:4
that : Jer 2:20, Jer 26:8, Jer 26...
the sins : Lam 2:14; Jer 5:31, Jer 6:13, Jer 14:14, Jer 23:11-21; Eze 22:26-28; Mic 3:11, Mic 3:12; Zep 3:3, Zep 3:4
that : Jer 2:20, Jer 26:8, Jer 26:9; Mat 23:31, Mat 23:33-37; Luk 11:47-51; Act 7:52; 1Th 2:15, 1Th 2:16
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TSK: Lam 4:14 - -- have wandered : Deu 28:28, Deu 28:29; Isa 29:10-12, Isa 56:10, Isa 59:9-11; Mic 3:6, Mic 3:7; Mat 15:14; Eph 4:18
they have polluted : Num 35:33; Isa ...
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Lam 4:1 - -- The stones of the sanctuary - Or, the hallowed stones, literally stones of holiness, a metaphor for the people themselves. The actual stones of...
The stones of the sanctuary - Or, the hallowed stones, literally stones of holiness, a metaphor for the people themselves. The actual stones of the temple would not be thus widely thrown about as to be seen everywhere, but the prophet has already affirmed this of the young children dying of hunger (compare Lam 2:19).
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Barnes: Lam 4:2 - -- The precious sons of Zion - The whole nation was consecrated to God, and formed "a kingdom of priests"Exo 19:6 : in this respect, a type of the...
The precious sons of Zion - The whole nation was consecrated to God, and formed "a kingdom of priests"Exo 19:6 : in this respect, a type of the Christian Church 1Pe 2:5.
Comparable to fine gold - literally, "weighed with"solid gold, and so equal to their weight in it. With this is contrasted the hollow pitcher easily broken, and made of materials of no intrinsic value.
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Barnes: Lam 4:3 - -- Sea monsters - Rather, jackals. Their young ones - " Their"whelps. The term is applied only to the young of dogs, lions, and the like.
Sea monsters - Rather, jackals.
Their young ones - " Their"whelps. The term is applied only to the young of dogs, lions, and the like.
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Barnes: Lam 4:5 - -- They that were brought up in scarlet - literally, "those that were carried upon scarlet;"young children in arms and of the highest birth now li...
They that were brought up in scarlet - literally, "those that were carried upon scarlet;"young children in arms and of the highest birth now lie on the dirt-heaps of the city.
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Barnes: Lam 4:6 - -- Rather, "For"the iniquity "of the daughter of my people was greater than"the sin "of Sodom."The prophet deduces this conclusion from the greatness o...
Rather, "For"the iniquity "of the daughter of my people was greater than"the sin "of Sodom."The prophet deduces this conclusion from the greatness of Judah’ s misery (compare Jer 30:11; see also Luk 13:1-5).
No hands stayed on her - Or, "no hands were round about her."Sodom’ s sufferings in dying were brief: there were no starving children, no mothers cooking their offspring for food.
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Barnes: Lam 4:7 - -- The Nazarites from their temperance were remarkable for health and personal beauty, besides being held in religious veneration. Rubies - Or, c...
The Nazarites from their temperance were remarkable for health and personal beauty, besides being held in religious veneration.
Rubies - Or, corals.
Their polishing was of sapphire - Or, their shape was "a sapphire."The allusion is no longer to color, but to form. Their shape was exact and faultless as the cutting of a precious stone.
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Barnes: Lam 4:8 - -- Their visage ... - Their form (their whole person, see 1Sa 28:14)... as in the margin. See Job 30:30. It is withered, it is become like a ...
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Barnes: Lam 4:10 - -- Pitiful - i. e. tender-hearted, compassionate. meat is used for food Psa 69:21. What is here stated actually occurred during the siege of Jerus...
Pitiful - i. e. tender-hearted, compassionate. meat is used for food Psa 69:21. What is here stated actually occurred during the siege of Jerusalem by Titus.
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Barnes: Lam 4:12 - -- Though Jerusalem had been several times captured 1Ki 14:26; 2Ki 14:13; 2Ki 23:33-35, yet it had been so strongly fortified by Uzziah and his success...
Though Jerusalem had been several times captured 1Ki 14:26; 2Ki 14:13; 2Ki 23:33-35, yet it had been so strongly fortified by Uzziah and his successors as to have been made virtually impregnable. Its present capture by Nebuchadnezzar had cost him a year and a half’ s siege.
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Barnes: Lam 4:13 - -- The blood of the just - Jer. 26:7-24 exhibits priests and prophets as the prime movers in an attempt to silence the word of God by putting Jere...
The blood of the just - Jer. 26:7-24 exhibits priests and prophets as the prime movers in an attempt to silence the word of God by putting Jeremiah to death. Compare the margin reference to Matthew.
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Barnes: Lam 4:14 - -- They have wandered - God’ s ministers, consecrated to His service, wandered through the city blinded by the insatiable lust of slaughter. ...
They have wandered - God’ s ministers, consecrated to His service, wandered through the city blinded by the insatiable lust of slaughter. It was a pollution to touch their garments.
Poole: Lam 4:1 - -- gold here metaphorically, as signifying the most precious things, yet the most and best interpreters take it in its native sense, for the gold which ...
gold here metaphorically, as signifying the most precious things, yet the most and best interpreters take it in its native sense, for the gold which adorned the temple either in its ceiling or in its vessels; the house of the Lord being burnt by Nebuzar-adan, Jer 52:13 , the gold in and about the temple must needs be discoloured.
How! is here a note of admiration.
Are poured out in the top of every street that is, are tumbled down and scattered in the head of every street about the city.
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Poole: Lam 4:2 - -- Either the nobles and great men, or the priests, or the good men amongst the Jews, that for their intrinsic worth and value may be compared to gold,...
Either the nobles and great men, or the priests, or the good men amongst the Jews, that for their intrinsic worth and value may be compared to gold, are looked upon no better than earthen vessels, the workmanship of an ordinary potter. God carrying Jeremiah down to the potter’ s house, Jer 18:2 19:1 , had taught them that they were no more in his hand; he now proveth it by his providence, they were indeed made so, and as miserably and irreparably broken in pieces.
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Poole: Lam 4:3 - -- The learned author of our English Annotations well observeth, that whatever creature is here intended by the word translated sea-monsters, yet our t...
The learned author of our English Annotations well observeth, that whatever creature is here intended by the word translated sea-monsters, yet our translation is not proper, the text speaking of creatures of God’ s making, monsters properly signifying such as have something beyond their natural bulk and proportion. What creatures are signified by the Hebrew term, whether sea-calves, or dragons, or serpents, or whales, is very hard to say, the Hebrew word signifying some creatures, occurring so rarely as it is not easy to determine the species, from the word used to express it. He certainly speaks of some brute beasts, and those that are most savage. He saith there are none such but by a natural instinct feed and nourish their young ones; but the Jewish women were become cruel to their children, either forced to appear so, having through the famine no milk to give them, nor any thing to relieve them, or were indeed so, killing them to make food for themselves, as Lam 2:20 .
Like the ostriches in the wilderness like ostriches , that lay their eggs and leave them in the sand, and are hardened against their young ones, as Job 39:14-16 . Some think a kind of owls are intended, which for want of meat eat up their young ones, as the Jewish women now did. See Lam 4:10 .
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Poole: Lam 4:4 - -- As the fatness of the mother’ s milk makes it instead of bread and flesh to the sucking child, so the moisture of it makes it to be as drink to...
As the fatness of the mother’ s milk makes it instead of bread and flesh to the sucking child, so the moisture of it makes it to be as drink to allay its heat; the children wanting this moisture, their mouths were hot and dry. It was a time of famine; the little children, understanding not-the case of the city, were importunate for something to eat, but none had enough for himself, much less for others. See Lam 2:12,13 .
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Poole: Lam 4:5 - -- This judgment reached not only to the common people, but to persons of the highest rank and order, whose misery was now so much the greater, because...
This judgment reached not only to the common people, but to persons of the highest rank and order, whose misery was now so much the greater, because so contrary to their former splendid state and way of living. They were wont to fare deliciously; now they wanted bread to eat, and were desolate in the streets. They were wont to eat upon scarlet carpets, or to lodge upon scarlet beds and conches; now they searched for their meat upon, or were glad to lie upon, dunghills.
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Poole: Lam 4:6 - -- The word translated
punishment signifies also iniquity , as was said in the notes on Lam 3:39 . The sins of the Jews are compared to the sins of ...
The word translated
punishment signifies also iniquity , as was said in the notes on Lam 3:39 . The sins of the Jews are compared to the sins of Sodom, Isa 3:9 Eze 16:46,48,49 ; hence their rulers are called rulers of Sodom , Isa 1:10 ; either their sins were specifically the same (as they were) as to many sins, Eze 16:49 , or they were of an equal magnitude and provocative nature. The prophet here complains that they were punished like Sodom, Amo 4:11 ; yea, and their punishment was greater, because more lingering and gradual, whereas Sodom was overthrown in a moment, and that by no human hands that abode upon her, causing her a continued torment, as there did upon the Jews. David said, It is better to fall into the immediate hand of God than into the hands of men.
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Poole: Lam 4:7 - -- By
Nazarites in this place the most and best interpreters do not understand persons who were of the religious order of Nazarites, the laws of whic...
By
Nazarites in this place the most and best interpreters do not understand persons who were of the religious order of Nazarites, the laws of which order are to be read Nu 6 , and of whom we read Amo 2:11,12 , for here is a beauty described (under several metaphors) which could never agree to them; but persons that were nobly and ingenuously bred; the word Nezer signifying a crown, or ensign of honour, 2Sa 1:10 2Ki 11:12 . The name Nazarite was given to persons splendid for their breeding and education, or honour and dignity; it is given to Joseph, Gen 49:26 , we translate it separate from his brethren , Deu 33:16 ; so Nah 3:17 . Her Nazarites in this place signifieth her separated ones, who either in respect of birth, education, estate, places of magistracy, or the like, were distinguished from the rest of the people. He expresseth their former splendid estate by the metaphors of snow, milk, rubies, and sapphires.
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Poole: Lam 4:8 - -- They that in the prosperity of the city were fair, plump, and ruddy, look now black for want of fit nourishment, and through sorrow and grief; insom...
They that in the prosperity of the city were fair, plump, and ruddy, look now black for want of fit nourishment, and through sorrow and grief; insomuch that those who before knew them by their countenances, garbs, and habits, did not now know them. And by reason of the famine (for he speaketh with relation to the famine during the siege) they are almost starved, their skin is withered and hard, and even sticketh to their bones.
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Poole: Lam 4:9 - -- During the siege many were killed by the enemies’ sword, many more perished by famine; the prophet saith the condition of those who perished b...
During the siege many were killed by the enemies’ sword, many more perished by famine; the prophet saith the condition of those who perished by the sword was much better than the condition of those who perished by famine, because they had a quicker death, and were sooner despatched and put out of their pain; whereas they who perished by hunger died a miserable, lingering death, gradually pining away, because they wanted corn and herbs, the fruits of the field, to uphold their souls in life.
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Poole: Lam 4:10 - -- This was according to what God had threatened in case of disobedience, Deu 28:57 , and a thing which hath often happened in sieges, 2Ki 6:29 . Such ...
This was according to what God had threatened in case of disobedience, Deu 28:57 , and a thing which hath often happened in sieges, 2Ki 6:29 . Such things did happen in the last destruction of Jerusalem, as we read in Josephus; and though we read of no such thing happening in the siege of it by Nebuchadnezzar, yet that there were some such sad instances appears from this text.
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Poole: Lam 4:11 - -- An unusual fire, which burns up not only the roof and superstructure, but the foundations, leaving no bottom for hopes of being restored. See Deu 32...
An unusual fire, which burns up not only the roof and superstructure, but the foundations, leaving no bottom for hopes of being restored. See Deu 32:22 .
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Poole: Lam 4:12 - -- Jerusalem was so naturally and artificially fortified, and so favoured by God, and taken notice of as a place which the Lord cared for, and watched ...
Jerusalem was so naturally and artificially fortified, and so favoured by God, and taken notice of as a place which the Lord cared for, and watched over, that it could not have entered into the thoughts of any of those that were enemies to it, that they should ever have been able to make themselves masters of it.
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Poole: Lam 4:13 - -- Not for their sins alone who were the false prophets and Baal’ s priests , but for their sins in an eminent degree; they were the ringleader...
Not for their sins alone who were the false prophets and Baal’ s priests , but for their sins in an eminent degree; they were the ringleaders, either encouraging the people to the wickednesses they committed, or not restraining them, and denouncing the wrath of God against them. So though they were the corrupt magistrates that had shed the innocent blood, yet the priests and prophets became guilty of it, either encouraging the magistrates to it, or soothing them up in their bloody courses, or by burning the children that were burnt in the valley of Hinnom. The ecclesiastical men were a great cause of the first and last destruction of Jerusalem, and so they are of most other places that come to ruin, through their neglect of their duty, or encouraging others in their wicked courses; which both showeth us how great a blessing to a people a godly, conscientious ministry is, and how great a plague and curse a ministry is which is otherwise. See Jer 5:31 23:21 .
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Poole: Lam 4:14 - -- A variety of interpreters hath made this text much more difficult than it is. Certainly nothing can appear more reasonable than to interpret the pro...
A variety of interpreters hath made this text much more difficult than it is. Certainly nothing can appear more reasonable than to interpret the pronoun in the front of the verse relatively, and to fetch the antecedent from the former verse. They, that is, the prophets and the priests, wandered up and down the streets like blind men, being spiritually blind, polluting themselves with blood, either the blood of the children which they slew, or the just men mentioned Lam 4:13 , the slaughter of whom they either encouraged, or at least did not discourage; so as one could not touch a prophet or a priest but he must be legally polluted, and there were so many of them, that men could not walk in the streets but that he must touch some of them. Some thinking the discourse of the priests done with interpret they of the blind men in the city who could not walk up and down the streets without touching the bodies of some that were slain. Others interpret the words of the common people, who, during the siege, could no more avoid touching bodies slain, and so polluting themselves with blood, than blind men could; so as they abhorred to touch their own garments. The first sense to me seemeth most natural and easy.
Haydock: Lam 4:1 - -- Colour. Hebrew, "gold." Septuagint, "silver;" (Haydock) denoting the patriarchs, (Theodoret) chiefs, (Vatable) or ornaments of the temple. (Calmet...
Colour. Hebrew, "gold." Septuagint, "silver;" (Haydock) denoting the patriarchs, (Theodoret) chiefs, (Vatable) or ornaments of the temple. (Calmet) ---
It had formerly glittered with gold; now there was nothing but smoke and ruins. (Worthington)
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Haydock: Lam 4:2 - -- Best. Hebrew, "gold of Phaz," in Colchis, Genesis ii. 11. (Calmet) ---
In Solomon's reign, they powdered their hair with gold dust. (Josephus, An...
Best. Hebrew, "gold of Phaz," in Colchis, Genesis ii. 11. (Calmet) ---
In Solomon's reign, they powdered their hair with gold dust. (Josephus, Antiquities viii. 7.) ---
Vessels. Isaias xxx. 14.
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Haydock: Lam 4:3 - -- Sea-monsters. Literally, Lamia. Hebrew Tannim. (Haydock) ---
The lamia has a face like a woman, and a body like beasts; and is cruel, yet fee...
Sea-monsters. Literally, Lamia. Hebrew Tannim. (Haydock) ---
The lamia has a face like a woman, and a body like beasts; and is cruel, yet feeds its young. (Worthington) ---
The fabulous lamia is supposed to destroy all children, (Diod. Sic. xx.; Ovid, Fast. vi.) and cannot be meant. But the sea dog, though most cruel will not neglect its young ones. (Calmet) ---
Ostrich. Hebrew henim, (Haydock) "swans," Isaias xiii. 21., and Job xxix. 14. The ostrich is said to break some of its eggs. (Elian iv. 37.) -- Swans do the like, and devour their young; for which reason they are hated by the Indians. (Elian xiv. 3.) ---
Septuagint, "their young (drajohs) have suckled the daughters of my people, so that they can find no remedy, like," &c. (Haydock) ---
Though the ostrich has wings it never flies, but dwells in desert places. Such is the condition of the Israelites. (Theodoret) ---
The ostrich forsakes its eggs. (Worthington) ---
All are solicitous for themselves.
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Haydock: Lam 4:5 - -- Scarlet. Literally, "yellow;" croceis. (Haydock) ---
Hebrew means purple. Those who have been educated in the most delicate manner, are forced ...
Scarlet. Literally, "yellow;" croceis. (Haydock) ---
Hebrew means purple. Those who have been educated in the most delicate manner, are forced to feed on the most disgusting things, 4 Kings vi. 25., and xviii. 27., and Deuteronomy xxviii. 54.
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Haydock: Lam 4:6 - -- In her. Sodom was destroyed by God. Her temporal misery was short. (Haydock) ---
Jerusalem was exposed to greater afflictions (Calmet) here, (Hay...
In her. Sodom was destroyed by God. Her temporal misery was short. (Haydock) ---
Jerusalem was exposed to greater afflictions (Calmet) here, (Haydock) and her ingratitude and abominations were greater, Ezechiel xvi. 46.
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Haydock: Lam 4:7 - -- Old ivory. Whiteness shews its age. (Pliny, [Natural History?] iii. 8.) ---
As it grows old it turns yellow, and loses much of its value. But the...
Old ivory. Whiteness shews its age. (Pliny, [Natural History?] iii. 8.) ---
As it grows old it turns yellow, and loses much of its value. But the ancients had the art of dyeing it scarlet. (Virgil, ֶneid xii.; Homer, Iliad iv.; Ovid ii. Am. v.) (Calmet) ---
Hebrew poninim may signify (Haydock) "pearls," the shells of which are stained with a delicate red; though the epithet ruddy may mean "shining," in which sense purpureus is used. (Horace, iv. Od. 1.) ---
The complexion of the Nazarites was fair, with a mixture of red, Canticle of Canticles v. 10. They were probably clothed in white, and were highly respected, 1 Machabees ii. 49., Amos ii. 11., and Numbers vi. 18. (Calmet)
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Haydock: Lam 4:8 - -- Coals. Hebrew, "blackness." Septuagint, "soot." (Haydock) ---
The people were naturally brown. Fasting and distress cause them to turn black, ch...
Coals. Hebrew, "blackness." Septuagint, "soot." (Haydock) ---
The people were naturally brown. Fasting and distress cause them to turn black, chap. v. 10., and Joel ii. 6. (Calmet) ---
They were so changed, that old acquaintances knew not one another. (Worthington)
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Haydock: Lam 4:9 - -- For. Literally, "by the barrenness of the earth." (Haydock) ---
Such a death was, no doubt, more painful than to perish quickly by the sword. (Ca...
For. Literally, "by the barrenness of the earth." (Haydock) ---
Such a death was, no doubt, more painful than to perish quickly by the sword. (Calmet)
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Haydock: Lam 4:10 - -- Pitful. So their nature dictates. (Worthington) ---
But hunger made them the reverse. Some think they slew their children, to prevent them being ...
Pitful. So their nature dictates. (Worthington) ---
But hunger made them the reverse. Some think they slew their children, to prevent them being exposed to more cruel torments, (Calmet) as the people of Colchis do their sick. (Chardin.) ---
Sodden: boiled or roasted; coxerunt, ver. 5., and Deuteronomy xxviii. 55. At the last siege of Jerusalem, this barbarity was manifested. (Calmet) (Josephus, Jewish Wars vii. 8.; Gr. 21.) See chap ii. 20. ---
Daughter. So cities are styled. (Worthington)
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Haydock: Lam 4:12 - -- Believed. God had so often protected this city against Sennacherib, Holofernes, &c. (Haydock) ---
It had been also so strongly fortified, 2 Kings ...
Believed. God had so often protected this city against Sennacherib, Holofernes, &c. (Haydock) ---
It had been also so strongly fortified, 2 Kings v. 6. (Calmet)
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Haydock: Lam 4:13 - -- Priests. They too generally favoured (Haydock) the false prophets, chap. ii. 26., &c. They were judges, and condemned the innocent: or exposed (Cal...
Priests. They too generally favoured (Haydock) the false prophets, chap. ii. 26., &c. They were judges, and condemned the innocent: or exposed (Calmet) the citizens to destruction, by not warning them to amend, (Haydock) and to submit to the Chaldeans. (Calmet) ---
Impostors are called prophets, as they have the same outward appearance. (Worthington)
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Haydock: Lam 4:14 - -- They. Septuagint, "Her guards have tottered in," &c. ---
When. Protestants, "so that men could not touch their garments," as they were defiled. ...
They. Septuagint, "Her guards have tottered in," &c. ---
When. Protestants, "so that men could not touch their garments," as they were defiled. (Haydock) ---
These hypocrites were afraid of touching blood, as they observed external ceremonies, while they disregarded the spirit of religion.
Gill: Lam 4:1 - -- How is the gold become dim!.... Or "covered" b; or hid with rust, dust, or dirt; so that it can scarcely be discerned:
how is the most fine gold c...
How is the gold become dim!.... Or "covered" b; 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, 1Ki 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 Lam 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, Psa 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 Son 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, Psa 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 1Ki 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 writers c interpreted of great personages, as princes, and great men of the earth.
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Gill: Lam 4:2 - -- The precious sons of Zion, comparable to fine gold,.... This explains what is meant in Lam 4:1; by gold, fine gold, and stones of the sanctuary; not J...
The precious sons of Zion, comparable to fine gold,.... This explains what is meant in Lam 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 Zec 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 Psa 16:3; in what sense these are comparable to fine gold; see Gill on Lam 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 Psa 31:12.
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Gill: Lam 4:3 - -- 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 wha...
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 Gen 1:21; and elsewhere: and Bochart d 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. Aristotle e 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 observes f have milk, and are sucked; and so the sea calf, he says g, lets out milk as a sheep, and has two breasts, and is sucked by its young, as four footed beasts are. Agreeably to which Aelianus h relates, that the female dolphins have paps like women, and suckle their young, with great plenty of milk; and the balaena, he says i, is a creature like a dolphin, and has milk. And Pliny, speaking of the dolphins, observes k, that they bring forth their "whelps", and so the young of this creature are called here in the next clause in the Hebrew text l, and nourish them with their breasts, as the balaena; and of the sea calves the same writer says m 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" n: 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, Lam 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.
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Gill: Lam 4:4 - -- 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...
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.
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Gill: Lam 4:5 - -- 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, b...
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, Pro 31:21; or, "brought up upon scarlet" o; 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.
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Gill: Lam 4:6 - -- 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 s...
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" p; 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.
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Gill: Lam 4:7 - -- 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 ...
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 Bochart q 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 others r; and the word in the Arabic language signifies white and clear s, as pearls are; and so the phrase is expressive of the beauty and comeliness of these persons: and Ludolphus t 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" u; 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.''
Braunius w 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 coral x); 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 Son 5:14. All this is to be understood of them before the famine, but, when that came upon them, then they were as follow:
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Gill: Lam 4:8 - -- Their visage is blacker than a coal,.... Or, "darker than blackness"; or, "dark through blackness" y; by reason of the famine, and because of grief an...
Their visage is blacker than a coal,.... Or, "darker than blackness"; or, "dark through blackness" y; 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.
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Gill: Lam 4:9 - -- 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 dea...
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 Gussetius z 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.
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Gill: Lam 4:10 - -- The hands of the pitiful women have sodden their own children,.... Such as were naturally, and agreeably to their sex, pitiful and compassionate; merc...
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, Deu 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 Josephus a 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 Lam 2:20.
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Gill: Lam 4:11 - -- 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:
h...
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.
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Gill: Lam 4:12 - -- 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...
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 God b;
"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.''
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Gill: Lam 4:13 - -- 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 p...
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 2Ch 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 Mat 23:35.
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Gill: Lam 4:14 - -- They have wandered as blind men in the streets,.... That is, the false prophets and wicked priests; and may be understood either literally, that whe...
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" c; or, "might not" d; 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:
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expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Lam 4:1; Lam 4:1; Lam 4:1; Lam 4:1; Lam 4:1; Lam 4:1; Lam 4:1; Lam 4:2; Lam 4:2; Lam 4:3; Lam 4:3; Lam 4:3; Lam 4:3; Lam 4:4; Lam 4:4; Lam 4:5; Lam 4:5; Lam 4:5; Lam 4:5; Lam 4:5; Lam 4:5; Lam 4:6; Lam 4:6; Lam 4:6; Lam 4:6; Lam 4:7; Lam 4:7; Lam 4:7; Lam 4:8; Lam 4:9; Lam 4:9; Lam 4:9; Lam 4:9; Lam 4:9; Lam 4:9; Lam 4:9; Lam 4:10; Lam 4:10; Lam 4:10; Lam 4:10; Lam 4:11; Lam 4:11; Lam 4:11; Lam 4:12; Lam 4:12; Lam 4:12; Lam 4:12; Lam 4:13; Lam 4:13; Lam 4:14; Lam 4:14; Lam 4:14; Lam 4:14
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NET Notes: Lam 4:3 The MT Kethib form כִּי עֵנִים (ki ’enim) is by all accounts a textual corruption fo...
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NET Notes: Lam 4:4 Heb “there is not a divider to them.” The term פָּרַשׂ (paras), Qal active participle ms from ...
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NET Notes: Lam 4:6 Heb “without a hand turned.” The preposition ב (bet) after the verb חוּל (khul) in Hos 11:6 is adversative &...
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NET Notes: Lam 4:8 Heb “their outline” or “their form.” The Hebrew noun תֹּאַר (to’ar, “outline, ...
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NET Notes: Lam 4:11 The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundatio...
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NET Notes: Lam 4:12 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
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NET Notes: Lam 4:13 There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to...
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NET Notes: Lam 4:14 The translation is conjecture. The MT has the preposition ב (bet, “in,” “by,” “with,” “when,” et...
Geneva Bible: Lam 4:1 How is the ( a ) gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out at the head of every street.
( a ) ...
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Geneva Bible: Lam 4:2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen ( b ) pitchers, the work of the hands of the potter!
( b ) Which...
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Geneva Bible: Lam 4:3 Even the sea monsters ( c ) draw out the breast, they nurse their young ones: the daughter of my people [is become] cruel, like the ( d ) ostriches in...
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Geneva Bible: Lam 4:8 Their ( e ) visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a ...
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Geneva Bible: Lam 4:9 [They that are] slain with the sword are better than [they that are] slain with hunger: for these pine away, stricken through for [lack of] the ( f ) ...
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Geneva Bible: Lam 4:13 For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of ( g ) her,
( g ) He means tha...
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Geneva Bible: Lam 4:14 They have wandered [as] blind [men] ( h ) in the streets, they have polluted themselves with blood, so that ( i ) men could not touch their garments. ...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Lam 4:1-22
TSK Synopsis: Lam 4:1-22 - --1 Zion bewails her pitiful estate.13 She confesses her sins.21 Edom is threatened and Zion comforted.
MHCC -> Lam 4:1-12; Lam 4:13-20
MHCC: Lam 4:1-12 - --What a change is here! Sin tarnishes the beauty of the most exalted powers and the most excellent gifts; but that gold, tried in the fire, which Chris...
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MHCC: Lam 4:13-20 - --Nothing ripens a people more for ruin, nor fills the measure faster, than the sins of priests and prophets. The king himself cannot escape, for Divine...
Matthew Henry -> Lam 4:1-12; Lam 4:13-20
Matthew Henry: Lam 4:1-12 - -- The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city th...
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Matthew Henry: Lam 4:13-20 - -- We have here, I. The sins they were charged with, for which God brought this destruction upon them, and which served to justify God in it (Lam 4:13,...
Keil-Delitzsch -> Lam 4:1-11; Lam 4:12-20
Keil-Delitzsch: Lam 4:1-11 - --
The misery that has come on the inhabitants of Jerusalem is a punishment for their deep guilt. The description given of this misery is divided into ...
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Keil-Delitzsch: Lam 4:12-20 - --
This judgment of wrath is a consequence of the sins of the prophets and priests (Lam 4:12-16), as well as of their vain trust on the help of man (La...
Constable: Lam 4:1-22 - --IV. The anger of Yahweh (the fourth lament) ch. 4
The fourth lament is similar to the second one in that they bo...
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Constable: Lam 4:1-11 - --A. Conditions during the siege 4:1-11
This section of the poem consists of two parallel parts (vv. 1-6, 7-11). The Judahites had become despised (vv. ...
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