Jerusalem Spoiled. JEREMIAH, LII. Number of the Captives. people-added to the account in 2 Kings, 25, 11. | principal scribe of the host-(Isa. 33. 18.). His office was "The poor of the people" are of the city, as distinguished to preside over the levy and enrol recruits. RAWLIN from "the poor of the land," i.e., of the country. 17. SON observes, the Assyrian records are free from the brake-that they might be more portable. Fulfilling exaggerated expressions found in the Egyptian. A the prophecy (ch. 27. 19.). See 1 Kings, 7, 15, 23, 27, 50. minute account was taken of the spoil. Two "scribes Nothing is so particularly related here as the carry- of the host" are seen in every bas-relief, writing down ing away of the articles in the temple. The remem- the various objects brought to them: the heads of brance of their beauty and preciousness heightens the the slain, the prisoners, cattle, sheep, &c. 28. seventh bitterness of their loss, and the evil of sin which year in 2 Kings, 24. 12, 14, 16, it is said "the eighth caused it. brass... brasen-rather copper... of copper. year" of Nebuchadrezzar. No doubt it was in part 18. (Exodus, 27. 3.). 19. of gold in gold-implying that about the end of the seventh year, in part about the the articles were of solid gold and silver respectively, beginning of the eighth. Also in 2 Kings 21, 10,000 not of a different metal inside, or alloyed. [GROTIUS.] (v. 14,), and 7000 men of might, and 1000 craftsmen Whole: not breaking them as was done to the brass (v. 16,), are said to have been carried away. But here 17.). 20. bulls... under the bases-but the bulls were 3023. Probably the latter 3023 were of the tribe of not "under the bases," but under the sea (1 Kings, 7. 25. Judah, the remaining 7000 out of the 10,000 were of the 27, 38;); the ten bases were not under the sea, but under other tribes, out of which many Israelites still had the ten lavers. In English Version," bases," therefore, been left in the land. The 1000 "craftsmen" were must mean the lower parts of the sea under which exclusive of the 10,000, as appears, by comparing i the bulls were. Rather translate, "the bulls were Kings, 24. 14, with v. 16. Probably the 3023 of Judak in the place of (i.e., by way of; so the Hebrew, 1 Samuel, were first removed in the end of "the seventh year." 14. 9), bases," or supports to the sea. [BUXTORF.] So the 7000 and 1000 craftsmen in the "eighth year.* LXX. 2 Kings, 25. 16, omits "the bulls," and has This was at the first captivity under Jehoiachin. 2 "and the bases" SO GROTIUS here reads "the bulls eighteenth year-when Jerusalem was taken. But in (which were) under (the sea) and the bases." 21. v. 12, and 2 Kings, 25. 8, "the nineteenth year." Proeighteen cubits-but in 2 Chronicles, 3. 15, it is "thirty-bably it was in the end of the eighteenth and the be five cubits." The discrepancy is thus removed. Each pillar was eighteen common cubits. The two together, deducting the base, were thirty-five, as stated in 2 Chronicles, 3. 15. [GROTIUS.] Other ways, e.g., by reference to the difference between the common and the sacred cubit, are proposed: though we are not able positively to decide now which is the true way, at least those proposed show that the discrepancies are not irreconcileable. 22. five cubits-so 1 Kings, 7. 16. But 2 Kings, 25. 17, has "three cubits." There were two parts in the chapiter: the one lower and plain, of two cubits; the other, higher and curiously carved, of three cubits. The former is omitted in 2 Kings, 25. 17, as belonging to the shaft of the pillar; the latter alone is there mentioned. Here the whole chapiter of five cubits is referred to. 23. on a side-lit. (on the side), towards the air or wind, i.e., the outside of the capitals of the pillars conspicuous to the eye, opposed to the four remaining pomegranates which were not seen from the outside. The pomegranates here are ninety-six; but in 1 Kings, 7. 20, they are 200 on each chapiter, and 400 on the two (2 Chronicles, 4. 13.). It seems there were two rows of them, one above the other, and in each row 100. They are here said to be ninety-six, but presently after 100, and so in 1 Kings, 7. 20. Four seem to have been unseen to one looking from one point; and the ninety-six are only those that could be seen [VATABLUS]; or, the four omitted here are those separating the four sides, one pomegranate at each point of separation (or at the four corners) between the four sides. [GROTIUS.] 24. Seraiah-different from the Seraiah (ch. 51. 59,), son of Neriah. Probably son of Azariah (1 Chronicles, 6. 14.). Zephaniah-son of Maaseiah (Notes, ch. 21. 1; 29. 25.). 25. seven menbut in 2 Kings, 25. 19, it is “five." Perhaps two were less illustrious persons and are therefore omitted. 580 ginning of the nineteenth. [LYRA.] eight hundred and IN THE LAMENTATIONS OF JEREMIAH. INTRODUCTION. N the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or Holy Writings ("the Psalms," &c., Luke, 24. 44,), between Ruth and Ecclesiastes. But though in classification of compositions it belong to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by Josephus (c. Apion) as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur 2 Samuel, 1. 19, &c.; 3. 33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in 2 Chronicles, 35. 25, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it. having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; Josephus (Antiquities, 1. 6,), Jerome, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the LXX. expressly state in an introductory verse to their version. The probability is, that there is embodied in these Lamentations much of the language of his original Elegy on Josiah, as 2 Chronicles, 35. 25, states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus ch. 4. 20, originally applied to Josiah, was “written,” in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favour of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state. The title more frequently given by the Jews to these Elegies is "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Genesis, 1. The LXX. call it "Lamentations," from whom we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2 Chronicles, 33, 11; 35, 20-25;); under Jehoahaz, Jehoiakim, and Zedekiah (2 Chronicles, 36. 3, 4, 6, 7, 10, 11, &c.). Lowth says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting Elegy, 1. 7, and 2. 19, which contain each four lines), each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (Elegy, 2. 16, 17; 3. 46-51; 4. 16, 17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the four first, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a caesura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in Elegy, 2 16, 17; 3. 46-51; 4. 16, 17, is, that the Chaldeans like the Arabians, used a different order from the Hebrews; in the first Elegy Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful. CHAPTER (ELEGY) I. miah, 52. 27.). because of great servitude-i.e., in a state Ver. 1-22. Aleph, . 1. how is she... widow! she that of great servitude," endured from the Chaldeans. was great, &c. - English Version is according to the "Because" is made by VATABLUS indicative of the accents. But the members of each sentence are better cause of her captivity, viz., her having "afflicted" and balanced in antithesis, thus, "how is she that was unjustly brought into "servitude" the manumitted great among the nations become as a widow! (how) she bond-servants (Jeremiah, 34. 8-22.). MAURER explains who was princess among the provinces (i.e., she who it, "Judah has left her land (not literally "gone into ruled over the surrounding provinces from the Nile captivity") because of the yoke imposed on it by Neto the Euphrates, Genesis, 15. 18; 1 Kings, 4. 21; 2 buchadnezzar." no rest- (Deuteronomy, 28. 64, 65.). Chronicles, 9. 26; Ezra, 4. 20) become tributary!' overtook her between... straits-image from robbers, [MAURER.] sit on the ground; the posture of who in the East intercept travellers at the narrow mourners (ch. 2. 10; Ezra, 9. 3.). The coin struck on passes in hilly regions. Daleth,. 4. feasts-the Passthe taking of Jerusalem by Titus, representing Judea over; Pentecost, or the feast of weeks; and the feast as a female sitting solitary under a palm tree, with of tabernacles. gates-once the place of concourse. He, the inscription," Judaa capta," singularly corresponds. 5. the chief-rule her (Deuteronomy, 28. 43, 44.). to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity. Beth,. 2. in the night-even in the night, the period of rest and oblivion of griefs (Job, 7. 3.). lovers friends-the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jeremiah, 2. 20-25) could not comfort her. Her former allies would not: nay, some" treacherously" joined her enemies against her (2 Kings, 24. 2,7; Psalm 137. 7.). Gimel, 3. (Jere Vau, adversaries ... prosper; for the Lord, &c.-all the foe's Jeremiah bewaileth the LAMENTATIONS, II. she feels from what high privileges she has fallen. when her people fell, &c. i.e., after which days of prosperity "her people fell." mock at her sabbaths--the heathen used to mock at the Jews' sabbath, as showing their idleness, and termed them Sabbatarians (Martial, 4. 4.). Now, said they ironically, ye may keep a continuous sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the sabbaths in the 490 years in which the land was denied its sabbaths (Leviticus, 26. 33-35.). MAURER translates it "ruin." But English Version better expresses the point of their "mocking," viz., their involuntary "sabbaths," ie., the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in Elegy, 2. 19. Cheth, . 8. (1 Kings, 8. 46.). is removed as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So v. 17; Leviticus, 12. 2; 15. 19, &c. her nakedness they have treated her as contumeliously as courtesans from whom their clothes are stripped. turneth backward-as modest women do from shame, i.e., she is cast down from all hope of restoration. [CALVIN.] Teth, . 9. Continuation of the image in v. 8. Her ignominy and misery cannot be concealed, but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts. remembereth not... last end (Deuteronomy, 32. 29; Isaiah, 47.7.). She forgot how fatal must be the end of her iniquity. Or, as the words following imply. She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end." [CALVIN.] wonderfully-Hebrew, wonders, i.e., with amazing dejection. O Lord, behold-Judah here breaks in, speaking for herself. for the enemy hath maguified himself What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope. Jod, . 10. for-surely she hath seen, &c. heathen... command... not enter... congregation - for instance, the Ammonites and Moabites (Deuteronomy, 23. 3; Nehemiah, 13. 1, 2.). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy. Caph, 5. 11. (Jeremiah, 37. 21; 38. 9; 52. 6.). given pleasant things for meat- (2 Kings, 6. 25; Job, 2. 4.). relieve... soul-lit., to cause the soul or life to return. for I am become vile-Her sins and consequent sorrows are made the plea in craving God's mercy. Cf. the like plea, Psalm 25. 11. Lamed,. 12. The pathetic appeal of Jerusalem, not only to her neighbours, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Cf. Israel, i.e., Messiah, Isaiah, 49. 3. Cf. with "pass by," Matthew, 27. 39; Mark, 15. 29. As to Jerusalem, Daniel, 9. 12. MAURER, from the Arabic idiom, translates, "do not go off on your way," i.e., stop, whoever ye are that pass by. English Version is simpler. Mem, . 13. bones-a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (i.e., my vital powers. prevaileth against not as ROSENMULLER: "He (Jehovah) hath broken them" a sense not in the Hebrew. net(Ezekiel, 12. 13.). Image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape. turned me back-30 that I cannot go forward, and get free from His meshes. Nun, g. 14. yoke... is bound by his hand-(Deuteronomy, 28. 48.). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (i.e., of punishment for my transgressions) is فلان Miseries of Jerusalem. held so fast fixed on me "by" God, that there is no loosening of it: thus English Version, "by His hand." wreathed-my sins are like the withes entwined about the neck to fasten the yoke to it. into their hands, from whom-into the hands of those, from whom. &c. MAURER translates, before whom I am not able to stand." Samech, . 15. trodden, &c.—MAURER, from Syriac root, translates, "cast away" so 2 Kings, A 27. But Psalm 119. 118, supports English Version, in midst of me-They fell not on the battle-field, but in the heart of the city; a sign of the divine wrath. 33sembly-the collected forces of Babylon: a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebraic meats, lit., such a solemn "assembly" or feast (cf. ch. 2. #.. trodden... virgin ... in a wine-press-hath forced ber blood to burst forth, as the red wine from the grapes trodden in the press (Isaiah, 63. 3; Revelation, 14, D, 20; 19. 15.). Ain, y. 16. (Jeremiah, 13. 17; 14. 17. Jerusalem is the speaker. mine eye, mine eye-soch. 4. 18, "our end... our end," repetition for emphasis. P . 17. Like a woman in labour-throes (Jeremiah, 4. 31. menstruous woman-held unclean, and shunned by all; separated from her husband and from the tempe (cf. v. 8; Leviticus, 15. 19, &c.). Tzaddi, z. 18. The sure sign of repentance: justifying God, condemning herself (Nehemiah, 9, 33; Psalm 51. 4; Daniel, 9. 7-14. his commandment-lit., mouth: His word in the mouth of the prophets. Koph, p. 19. lovers-e. 2; Jere miah, 30. 14.). elders in dignity, not merely se sought... meat their dignity did not exempt them from having to go and seek bread (v. 11.). Resch, 20. bowels... troubled - (Job, 30. 27: Isaiah, 16. 11: Jeremiah, 4. 19; 31. 20.). Extreme mental distress affects the bowels and the whole internal frame. Mart turned-Hosea, 11. 8.). Is agitated or fluttered. abroad sword ... at home ... as death - Denteronomy, 32. 25; Ezekiel, 7. 15.). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified, in the form of famine and pestilence (2 Kings, 25. 3; Jeremiah, 14. 18;52. 6.). So Habakkuk, 2. 5," as death." [MICHAELIS Schin, . 21. they are glad that thou hast done it—de cause they thought that therefore Judah is irretriev ably ruined (Jeremiah, 40. 3.). the day ... called(but) thou wilt bring on them the day of calarmis which thou hast announced, viz., by the prophets Jere miah, 50.; 48. 27.). like...me-in calamities (Psalm L. 8, 9; Jeremiah, 51. 25, &c.). Tau, m. 22. Such prayers against foes are lawful, if the foe be an enemy of God. and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His peo ple. come before thee-so Revelation, 16, 19, “Babyka came in remembrance before God" (cf. Psalm 1 CHAPTER ELEGY) II. 15. Ver. 1-22. Aleph, N. 1. How-The title of the collec tion repeated here, and Elegy, 4. 1. covered... with a cloud-1.e., with the darkness of ignominy. cast down from heaven unto... earth-(Matthew, 11. 23.). Dastel down from the highest prosperity to the lowest misery. beauty of Israel- the beautiful temple (Psalm 19.1. 74. 7; 96. 9, Margin; Isaiah, 60. 7; 64. 11.. his footsto -the ark (cf. 1 Chronicles, 28. 2, with Psalm 99. 5; 13 7.). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such. Beth. 2. 2. polluted by delivering it into the hands of the profane foe. Cf. Psalm 89. 39, "profaned... crown,” Gimel, . 2. boru-worn in the East as an ornament on the forehead, and an emblem of power and majesty (1 Samuel, 2. 10; Psalm 132. 17; Jeremiah, 25, Note.), drawn back... right hand-(Psalm 74. 11! God has withdrawn the help which He before gain -- The Jerusalem's Misery. "false burdens," which proved to the Jews "causes of their banishment." [CALVIN.] Samech, □. 15. clap hauds in derision (Job, 27. 23; 34. 37.). wag... head-(2 Kings, 19. 21; Psalm 44. 14.). perfection of beauty... joy of... earth (Psalm 48. 2; 56. 2.). The Jews' enemies quote their very words in scorn. Pe, 16, 17. For the transposition of Hebrew letters (Pe and Ain) in the order of verses, see Introduction. opened. mouth as ravening, roaring wild beasts (Job, 18. 9, 10; Psalm 22. 13.). Herein Jerusalem was a type of Messiah. gnash... teeth-in vindictive malice. we have seen it-(Psalm 35. 21.). Ain, J. 17. LordLet not the foe exult as if it was their doing. It was "the Lord" who thus fulfilled the threats uttered by His prophets for the guilt of Judea (Leviticus, 26. 16-26; Deuteronomy, 28. 36-45, 53; Jeremiah, 19. 9.). Tzaddi, them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Psalm 89. 43.). Daleth, . 4. (Isaiah, 63. 10.). stood with... right hand - He took His stand so as to use His right hand as an adversary. HENDERSON makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel. all... pleasant to... eye - (Ezekiel, 24. 25.). All that were conspicuous for youth, beauty, and rank. in... tabernacle-the dwellings of Jerusalem. He,. 5. an enemy (Jeremiah, 30. 14.). mourning and lamenta tion-There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job, 30. 3, Hebrew; Ezekiel, 35. 3, Margin.). Vau, . 6. tabernacle -rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Psalm 80. 12; 89. 40; Isaiah, 5, 5., as that of a garden." [MAURER.] CALVIN. 18. wali — (v. 8.). Personified. "Their heart," i, e., supports English Version,“ His tabernacle (i.e., temple) the Jews'; whilst their heart is lifted up to the Lord as (one would take away the temporary cottage or in prayer, their speech is addressed to the "wall" booth) of a garden." Isaiah, 1. 8, accords with this (the part being put for the whole city. let tears, &c. (Job, 27. 18.). places of... assembly-the temple and -(Jeremiah, 14. 17.). The wall is called on to weep synagogues (Psalm 74. 7, 8.. solemn feasts-(ch. 1. 4.). for its own ruin and that of the city. Cl. the similar Zain, T. 7. they...made a noise in... house of... Lord, personification (ch. 1. 4.). apple the pupil of the as in... feast-The foe's shout of triumph in the cap- eye (Psalm 17. 8.). Koph. p. 19. cry... în... night— tured temple bore a resemblance (but O how sad a Psalm 119. 147.). beginning of ... watches-i.e., the contrast as to the occasion of it!) to the joyous thanks-first of the three equal divisions (four hours each) givings we used to offer in the same place at our into which the ancient Jews divided the night, viz., "solemn feasts" (cf. v. 22.). Cheth, M. 8. stretched from sunset to ten o'clock. The second was called a line The Easterns used a measuring line not "the middle watch" (Judges, 7. 19.), from ten till two merely in building, but in destroying edifices (2 Kings, o'clock. The third "the morning watch," from two to 21. 13; Isaiah, 34. 11.). Implying here the unsparing sunrise (Exodus, 14. 24; 1 Samuel, 11. 11.). Afterwards, rigidness with which he would exact punishment. under the Romans, they had four watches Matthew, Teth, . 9. Her gates cannot oppose the entrance of 14. 25; Luke, 12. 38.). for... thy. children that the foe into the city, for they are sunk under a mass God, if fle will not spare thee, may at least preserve of rubbish and earth. broken . . . bars-(Jeremiah, 51. "thy young children." top of... street-(Isaiah, 51. 20; 30.). her king... among ... Gentiles-(Deuteronomy. Nahum, 3. 10.). Resch, 20. women eat... fruit-as 28. 36.). law... no more (2 Chronicles, 15. 3.). threatened (Leviticus, 26. 29; Deuteronomy, 28. 53, 56, civil and religious laws were one under the theocracy. 67; Jeremiah, 19. 9.). chi.dren... span long-or else, "All the legal ordinances (prophetical as well as "children whom they carry in their arms." [MAURER.] priestly) of the theocracy, are no more" (Psalm 74. 9; Schin, z. 21. (2 Chronicles, 36. 17.). 22.Thou hast called Ezekiel, 7. 26.). Jud, . 10. (Job, 2. 12, 13.). The as in... solemn day... terrors - thou hast summoned "elders," by their example, would draw the others to my enemies against me from all quarters, just as violent grief. the virgins-who usually are so anxious multitudes used to be convened to Jerusalem on the to set off their personal appearances to advantage. solemn feast days. The objects for which the enemies Caph, 11. liver is poured, &c.,-i.e., as the liver was and the festal multitude respectively met, formed a thought to be the seat of the passions, all my feelings sad contrast. Cf. ch. 1. 15: "called an assembly against are poured out and prostrated for, &c. The "liver" me." is here put for the bile (see Job, 16. 13,"gall;" Psalm 22. CHAPTER (ELEGY) III. 14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated. swoonthrough faintness from the effects of hunger. Lamed, 12. as the wounded-Famine being as deadly as the sword (Jeremiah, 52. 6.). soul... poured... into .. mother's bosom-Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom." Mem, n. 13. What thing shall I take to witness-What can I bring forward as a witness, or instance, to prove that others have sustained as grievous ills as thou? I cannot console thee as mourners are often consoled by showing that thy lot is only what others, too, suffer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (ch. 1. 12; Daniel, §. 12.). Nun, 14. Thy prophets-not God's (Jeremiah, 23. 26.). vain... for thee-to gratify thy appetite, not for truth, but for false things. not discovered thine iniquity-in opposition to God's command to the true prophets (Isaiah, 68. 1.). Lit., They have not taken off the veil. which was on thine iniquity, so as to set it before thee. burdens-Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremish, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies Ver. 1-66. Jeremiah proposes his own experience under afflictions, as an example how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (v. 22, 40-47.). The stanzas consist of three lines, each of which begins with the same Hebrew letter. Aleph, N. 1-3. seen amiction-his own in the dungeon of Malchiah (Jeremiah, 38. 6:): that of his countrymen also in the siege. Both were types of that of Christ. 2. darkness-calamity. light-prosperity. 3. turreth... hand-to inflict again and again new strokes. "His hand:" which once used to protect me. Turned... turneth" implies repeated inflictions. Beth, . 4-6. (Job, 16. 8.). 5. buildedmounds, as against a besieged city, so as to allow none to escape (so v. 7, 9.). 6. set me-HENDERSON refers this to the custom of placing the dead in a sitting posAs those "dead long ture. dark places-sepulchres. since" so Jeremiah and his people are consigned to oblivion (Psalm 88. 5, 6; 143. 3; Ezekiel, 37. 13.). Gimel chain-lit.. 7-9. hedged-Job, 3. 23; Hosea, 2. 6.). chain of brass. 8. shutteth out- image from a door shutting out any entrance (Job, 30. 20.). So the antitype. Christ (Psalm 22. 2.). 9. hewn store-which coheres so closely as not to admit of being broken through. paths crooked thwarted our plans and efforts, so that none went right. Daleth, 7. 10-13. (Job, 10. 16; Hosea, Jeremiah bewaileth LAMENTATIONS, III. his Calamities. being in the end of v. 36, "the Lord approveth not." 13. 7, 8.). 11. turned aside-made me wander out of the right way, so as to become a prey to wild beasts. pulled in pieces (Hosea, 6. 1,), as a "bear" or a lion" (v. 10.). 12. (Job, 7. 20.). He.. 13-15. 13. arrows -lit., sons of His quiver (cf. Job, 6. 4.). 14. (Jeremiah, 20.7.). their song- (Psalm 60. 12.). Jeremiah herein was a type of Messiah. "All my people" (John, 1. 11.). 15. wormwood-(Jeremiah, 9. 15.). There it is regarded as food, viz., the leaves; here as drink, viz., the juice. Vau, 16-18. gravel-referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Proverbs, 20. 17.). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," viz., as bread. 17. Not only present, but all hope of future prosperity is removed; so much so, that I am as one who never was prosperous ("I forgat prosperity"). 18. from the Lordi.e., my hope derived from Him (Psalm 31. 22.). Zain, T. 19-21. (Jeremiah, 9. 15.). Remembering, &c.-This gives the reason why he gave way to the temptation to despair. The Margin," Remember," does not suit the sense so well. 20. As often as my soul calls them to remembrance, it is humbled or bowed down in me. 21. This viz., what follows: the view of the divine character (v. 22, 23.). CALVIN makes "this" refer to Jeremiah's infirmity. His very weakness (v. 19, 20) gives him hope of God interposing His strength for him (cf. Psalm 25. 11, 17; 42. 5, 8; 2 Corinthians, 12. 9, 10.). Cheth, 22-24. (Malachi, 3. 6.). 23. (Isaiah, 33. 2.). 24. (Numbers, 18. 20; Psalm 16. 5; 73. 26; 119. 57; Jeremiah, 10. 16.). To have God for our portion is the one only foundation of hope. Teth, . 25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect. wait (Isaiah, 30. 18.). 26. quietly wait-lit., be in silence. Cf. v. 28 and Psalm 39. 2, 9, i.e., to be patiently quiet under afflictions, resting in the will of God (Psalm 37. 7.). So Aaron, Leviticus, 10. 2, 3; and Job, 40, 4, 5. 27. yoke of the Lord's disciplinary teaching (Psalm 90. 12; 119. 71.). CALVIN interprets it, The Lord's doctrine (Matthew, 11. 29, 30,), which is to be received in a docile spirit. The earlier the better; for the old are full of prejudices (Proverbs, 8. 17; Ecclesiastes, 12. 1.). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth...intermission or else, "because there is no inter (Jeremiah, 1. 6, 7.). Jod, m. 28-30. The fruit of true mission" [PISCATOR], viz., of my miseries. 50. Tilidocility and patience. He does not fight against the His prayer is not without hope, wherein it differs from yoke (Jeremiah, 31. 18; Acts, 9. 5,), but accommodates the blind grief of unbelievers. look down, &c.-(Isaiah, himself to it. alone The heathen applauded mag- 63. 15.). 51. eye affecteth mine heart-i.e., causeth me nanimity, but they looked to display, and the praise grief with continual tears; or, "affecteth my life t soul."Margin), i.e., my health. [GROTIUS.] daughters of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God. of...city-the towns around, dependencies of Jeru Tzaddi, 52-54. a birdborne it upon him-i.e., because he is used to bearing salem, taken by the foe. it on him. Rather," Because He (the Lord, v. 26) which is destitute of counsel and strength. The allhath laid it on him." [VATABLUS.) 29. (Job, 42. 6.), sion seems to be to Proverbs, 1. 17. [CALVIN.] with The mouth in the dust is the attitude of suppliant and out cause-(Psalmi 09. 4; 109. 3, 4). Type of Messish humble submission to God's dealings as righteous and (John, 15. 25.). 53. in ... dungeon-Jeremiah, 37, 16loving in design (cf. Ezra, 9. 6; 1 Corinthians, 14. 25.). stone usually put at the mouth of a dungeon to if so be there may be hope-This does not express doubt secure the prisoners (Joshua, 10. 18; Daniel, 6. 17; 54. waters-not literally, for there as to whether GoD be willing to receive the penitent, Matthew, 27. 60.). but the penitent's doubt as to himself; he whispers to was "no water" Jeremiah, 38. 6) in the place of Jere himself this consolation, "Perhaps there may be hope miah's confinement, but emblematical of overwhelm for me." 30. Messiah, the antitype, fulfilled this; His ing calamities (Psalm 69. 2; 124.4, 5.). cut off-(Isaiah, practice agreeing with His precept (Isaiah, 50. 6; 38. 10,11.). I am abandoned by God. He speaks accordMatthew, 5. 39.). Many take patiently afflictions from ing to carnal sense. Koph, p. 55-57. I called...out of... God, but when man wrongs them, they take it dungeon-Thus the spirit resists the flesh, and faith impatiently. The godly bear resignedly the latter, like spurns the temptation[CALVIN.] (Psalm 130, 1; Jonah, the former, as sent by God (Psalm 17. 13.). Caph, . 2. 2.). 56. Thou hast heard viz., formerly (so in v. 5, 31-33. 31.True repentance is never without hope (Psalm 58.). breathing...cry-two kinds of prayer; the sigh of 94. 14.). 32. The punishments of the godly are but a prayer silently breathed forth, and the loud, earnest for a time. 33. He doth not afflict any willingly (lit., cry (cf. Isaiah, 26. 16, "Prayer," Margin, serd from His heart, i.e., as if He had any pleasure in it, speech," with Psalm 55. 17, "cry aloud"). 57. Tron Ezekiel, 33. 11,), much less the godly (Hebrews, 12. 10.). drewest near-with thy help (James, 4. 8.). Resch," Lamed, 34-36. This triplet has an infinitive in the 58-60. Jeremiah cites God's gracious answers to his beginning of each verse, the governing finite verb prayers as an encouragement to his fellow-countrymen, 43-45. covered-viz., thyself (so v. 44,), viz., so as noi to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. CI. as to God "liding His face," Psalm 10. 11; 22. 25. 44. Ver 8.). The "cloud" is our sins, and God's wrath because 45. So the apostles of them (Isaiah, 44. 22; 59. 2.). were treated: but, instead of murmuring, rejoiced at i (1 Corinthians, 4. 13.). Pe, E. 46-48. Pe is put before Ain, as in Elegy, 2. 16, 17; 4. 16, 17. 46. (Ch. 2. 16.), 47. Like animals fleeing in fear, we fall into the spare laid Ain, y. 49-51. without for us. 48. (Jeremiah, 4. 19.). |