<title type="x-s">CHAPTER (ELEGY) 2</title>
 <reference osisRef="Lam.2.1-Lam.2.22">La 2:1-22</reference>.

 Aleph.

<hi type="bold">1. How--</hi>The title of the collection repeated here, and in <reference osisRef="Lam.4.1">La 4:1</reference>.

<hi type="bold">covered ... with a cloud--</hi>that is, with the darkness of ignominy.

<hi type="bold">cast down from heaven unto ... earth--</hi>(<reference osisRef="Matt.11.23">Mt 11:23</reference>); dashed down from the highest prosperity to the lowest misery.

<hi type="bold">beauty of Israel--</hi>the beautiful temple (<reference osisRef="Ps.29.2">Psa 29:2</reference>; <reference osisRef="Ps.74.7">74:7</reference>; <reference osisRef="Ps.96.9">96:9</reference>, Margin; <reference osisRef="Isa.60.7">Is 60:7</reference>; <reference osisRef="Isa.64.11">64:11</reference>).

<hi type="bold">his footstool--</hi>the ark (compare <reference osisRef="1Chr.28.2">1Ch 28:2</reference>, with <reference osisRef="Ps.99.5">Psa 99:5</reference>; <reference osisRef="Ps.132.7">132:7</reference>). 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.

CHAPTER (ELEGY) 2 La 2:1-22. Aleph. 1. How-- The title of the collection repeated here, and in La 4:1. covered... with a cloud-- that is, with the darkness of ignominy. cast down from heaven unto... earth-- (Mt 11:23); dashed down from the highest prosperity to the lowest misery. beauty of Israel-- the beautiful temple (Psa 29:2; 74:7; 96:9, Margin; Is 60:7; 64:11). his footstool-- the ark (compare 1Ch 28:2, with Psa 99:5; 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such. Beth.


<hi type="bold">2. polluted--</hi>by delivering it into the hands of the profane foe. Compare <reference osisRef="Ps.89.39">Psa 89:39</reference>, "profaned ... crown."

 Gimel.

2. polluted-- by delivering it into the hands of the profane foe. Compare Psa 89:39, "profaned... crown." Gimel.


<hi type="bold">3. horn--</hi>worn in the East as an ornament on the forehead, and an emblem of power and majesty (<reference osisRef="1Sam.2.10">1Sa 2:10</reference>; <reference osisRef="Ps.132.17">Psa 132:17</reference>; see on <reference osisRef="Jer.48.25">Jr 48:25</reference>).

<hi type="bold">drawn back ... fight hand--</hi>(<reference osisRef="Ps.74.11">Psa 74:11</reference>). God has withdrawn the help which He before gave them. Not as Henderson, "He has turned back his (Israel's) right hand" (<reference osisRef="Ps.89.43">Psa 89:43</reference>).

 Daleth.

3. horn-- worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Sa 2:10; Psa 132:17; see on Jr 48:25). drawn back... fight hand-- (Psa 74:11). God has withdrawn the help which He before gave them. Not as Henderson, "He has turned back his (Israel's) right hand" (Psa 89:43). Daleth.


4. (<reference osisRef="Isa.63.10">Is 63:10</reference>).

<hi type="bold">stood with ... right hand--</hi>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.

<hi type="bold">all ... pleasant to ... eye--</hi>(<reference osisRef="Ezek.24.25">Eze 24:25</reference>). All that were conspicuous for youth, beauty, and rank.

<hi type="bold">in ... tabernacle--</hi>the dwellings of Jerusalem.

 He.

4. (Is 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-- (Eze 24:25). All that were conspicuous for youth, beauty, and rank. in... tabernacle-- the dwellings of Jerusalem. He.


<hi type="bold">5. an enemy--</hi>(<reference osisRef="Jer.30.14">Jr 30:14</reference>).

<hi type="bold">mourning and lamentation--</hi>There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (<reference osisRef="Job.30.3">Job 30:3</reference>, Hebrew; <reference osisRef="Ezek.35.3">Eze 35:3</reference>, Margin).

 Vau.

5. an enemy-- (Jr 30:14). mourning and lamentation-- There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Eze 35:3, Margin). Vau.


<hi type="bold">6. tabernacle--</hi>rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, <reference osisRef="Ps.80.12">Psa 80:12</reference>; <reference osisRef="Ps.89.40">89:40</reference>; <reference osisRef="Isa.5.5">Is 5:5</reference>), as that of a garden" [Maurer]. Calvin supports English Version, "His tabernacle (that is, temple) as (one would take away the temporary cottage or booth) of a garden." <reference osisRef="Isa.1.8">Is 1:8</reference> accords with this (<reference osisRef="Job.27.18">Job 27:18</reference>).

<hi type="bold">places of ... assembly--</hi>the temple and synagogues (<reference osisRef="Ps.74.7">Psa 74:7</reference>, <reference osisRef="Ps.74.8">8</reference>).

<hi type="bold">solemn feasts--</hi>(<reference osisRef="Lam.1.4">La 1:4</reference>).

 Zain.

6. tabernacle-- rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Psa 80:12; 89:40; Is 5:5), as that of a garden" [Maurer]. Calvin supports English Version, "His tabernacle (that is, temple) as (one would take away the temporary cottage or booth) of a garden." Is 1:8 accords with this (Job 27:18). places of... assembly-- the temple and synagogues (Psa 74:7, 8). solemn feasts-- (La 1:4). Zain.


<hi type="bold">7. they ... made a noise in ... house of ... Lord, as in ... feast--</hi>The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (compare <reference osisRef="Lam.2.22">La 2:22</reference>).

 Cheth.

7. they... made a noise in... house of... Lord, as in... feast-- The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (compare La 2:22). Cheth.


<hi type="bold">8. stretched ... a line--</hi>The Easterns used a measuring-line not merely in building, but in destroying edifices (<reference osisRef="2Kgs.21.13">2Ki 21:13</reference>; <reference osisRef="Isa.34.11">Is 34:11</reference>); implying here the unsparing rigidness with which He would exact punishment.

 Teth.

8. stretched... a line-- The Easterns used a measuring-line not merely in building, but in destroying edifices (2Ki 21:13; Is 34:11); implying here the unsparing rigidness with which He would exact punishment. Teth.


9. Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth.

<hi type="bold">broken ... bars--</hi>(<reference osisRef="Jer.51.30">Jr 51:30</reference>).

<hi type="bold">her king ... among ... Gentiles--</hi>(<reference osisRef="Deut.28.36">De 28:36</reference>).

<hi type="bold">law ... no more--</hi>(<reference osisRef="2Chr.15.3">2Ch 15:3</reference>). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, are no more" (<reference osisRef="Ps.74.9">Psa 74:9</reference>; <reference osisRef="Ezek.7.26">Eze 7:26</reference>).

 Jod.

9. Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth. broken... bars-- (Jr 51:30). her king... among... Gentiles-- (De 28:36). law... no more-- (2Ch 15:3). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, are no more" (Psa 74:9; Eze 7:26). Jod.


10. (<reference osisRef="Job.2.12">Job 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>). The "elders," by their example, would draw the others to violent grief.

<hi type="bold">the virgins--</hi>who usually are so anxious to set off their personal appearances to advantage.

 Caph.

10. (Job 2:12, 13). The "elders," by their example, would draw the others to violent grief. the virgins-- who usually are so anxious to set off their personal appearances to advantage. Caph.


<hi type="bold">11. liver is poured, &c.--</hi>that is, as the liver was thought to be the seat of the passions, "all my feelings are poured out and prostrated for," &c. The "liver," is here put for the bile ("gall," <reference osisRef="Job.16.13">Job 16:13</reference>; "bowels," <reference osisRef="Ps.22.14">Psa 22:14</reference>) in a bladder on the surface of the liver, copiously discharged when the passions are agitated.

<hi type="bold">swoon--</hi>through faintness from the effects of hunger.

 Lamed.

11. liver is poured, &c.-- that is, as the liver was thought to be the seat of the passions, "all my feelings are poured out and prostrated for," &c. The "liver," is here put for the bile ("gall," Job 16:13; "bowels," Psa 22:14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated. swoon-- through faintness from the effects of hunger. Lamed.


<hi type="bold">12. as the wounded--</hi>famine being as deadly as the sword (<reference osisRef="Jer.52.6">Jr 52:6</reference>).

<hi type="bold">soul ... poured ... into ... mothers bosom--</hi>Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom."

 Mem.

12. as the wounded-- famine being as deadly as the sword (Jr 52:6). soul... poured... into... mothers 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.


<hi type="bold">13. What thing shall I take to witness--</hi>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 (<reference osisRef="Lam.1.12">La 1:12</reference>; <reference osisRef="Dan.9.12">Da 9:12</reference>).

 Nun.

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 (La 1:12; Da 9:12). Nun.


<hi type="bold">14. Thy prophets--</hi>not God's (<reference osisRef="Jer.23.26">Jr 23:26</reference>).

<hi type="bold">vain ... for thee--</hi>to gratify thy appetite, not for truth, but for false things.

<hi type="bold">not discovered thine iniquity--</hi>in opposition to God's command to the true prophets (<reference osisRef="Isa.58.1">Is 58:1</reference>). Literally, "They have not taken off (the veil) which was on thine iniquity, so as to set it before thee."

<hi type="bold">burdens--</hi>Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies "false burdens," which proved to the Jews "causes of their banishment" [Calvin].

 Samech.

14. Thy prophets-- not God's (Jr 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 (Is 58:1). Literally, "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 Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies "false burdens," which proved to the Jews "causes of their banishment" [Calvin]. Samech.


<hi type="bold">15. clap ... hands--</hi>in derision (<reference osisRef="Job.27.23">Job 27:23</reference>; <reference osisRef="Job.34.37">34:37</reference>).

<hi type="bold">wag ... head--</hi>(<reference osisRef="2Kgs.19.21">2Ki 19:21</reference>; <reference osisRef="Ps.44.14">Psa 44:14</reference>).

<hi type="bold">perfection of beauty ... joy of ... earth--</hi>(<reference osisRef="Ps.48.2">Psa 48:2</reference>; <reference osisRef="Ps.50.2">50:2</reference>). The Jews' enemies quote their very words in scorn.

 Pe.

15. clap... hands-- in derision (Job 27:23; 34:37). wag... head-- (2Ki 19:21; Psa 44:14). perfection of beauty... joy of... earth-- (Psa 48:2; 50:2). The Jews' enemies quote their very words in scorn. Pe.


16-17. For the transposition of Hebrew letters (Pe and Ain, <reference osisRef="Lam.2.16">La 2:16</reference>, <reference osisRef="2Cor.2.17">17</reference>) in the order of verses, see Introduction.

<hi type="bold">opened ... mouth--</hi>as ravening, roaring wild beasts (<reference osisRef="Job.16.9">Job 16:9</reference>, <reference osisRef="Job.16.10">10</reference>; <reference osisRef="Ps.22.13">Psa 22:13</reference>). Herein Jerusalem was a type of Messiah.

<hi type="bold">gnash ... teeth--</hi>in vindictive malice.

<hi type="bold">we have seen it--</hi>(<reference osisRef="Ps.35.21">Psa 35:21</reference>).

 Ain.

16-17. For the transposition of Hebrew letters (Pe and Ain, La 2:16, 17) in the order of verses, see Introduction. opened... mouth-- as ravening, roaring wild beasts (Job 16:9, 10; Psa 22:13). Herein Jerusalem was a type of Messiah. gnash... teeth-- in vindictive malice. we have seen it-- (Psa 35:21). Ain.


<hi type="bold">18. wall--</hi>(<reference osisRef="Lam.2.8">La 2:8</reference>). Personified. "Their heart," that is, the Jews'; while their heart is lifted up to the Lord in prayer, their speech is addressed to the "wall" (the part being put for the whole city).

<hi type="bold">let tears, &c.--</hi>(<reference osisRef="Jer.14.17">Jr 14:17</reference>). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (<reference osisRef="Lam.1.4">La 1:4</reference>).

<hi type="bold">apple--</hi>the pupil of the eye (<reference osisRef="Ps.17.8">Psa 17:8</reference>).

 Koph.

18. wall-- (La 2:8). Personified. "Their heart," that is, the Jews'; while their heart is lifted up to the Lord in prayer, their speech is addressed to the "wall" (the part being put for the whole city). let tears, &c.-- (Jr 14:17). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (La 1:4). apple-- the pupil of the eye (Psa 17:8). Koph.


<hi type="bold">19. cry ... in ... night--</hi>(<reference osisRef="Ps.119.147">Psa 119:147</reference>).

<hi type="bold">beginning of ... watches--</hi>that is, the first of the three equal divisions (four hours each) into which the ancient Jews divided the night; namely, from sunset to ten o'clock. The second was called "the middle watch" (<reference osisRef="Judg.7.19">Jud 7:19</reference>), from ten till two o'clock. The third, "the morning watch," from two to sunrise (<reference osisRef="Exod.14.24">Ex 14:24</reference>; <reference osisRef="1Sam.11.11">1Sa 11:11</reference>). Afterwards, under the Romans, they had four watches (<reference osisRef="Matt.14.25">Mt 14:25</reference>; <reference osisRef="Luke.12.38">Lu 12:38</reference>).

<hi type="bold">for ... thy ... children--</hi>that God, if He will not spare thee, may at least preserve "thy young children."

<hi type="bold">top of ... street--</hi>(<reference osisRef="Isa.51.20">Is 51:20</reference>; <reference osisRef="Nah.3.10">Na 3:10</reference>).

 Resh.

19. cry... in... night-- (Psa 119:147). beginning of... watches-- that is, the first of the three equal divisions (four hours each) into which the ancient Jews divided the night; namely, from sunset to ten o'clock. The second was called "the middle watch" (Jud 7:19), from ten till two o'clock. The third, "the morning watch," from two to sunrise (Ex 14:24; 1Sa 11:11). Afterwards, under the Romans, they had four watches (Mt 14:25; Lu 12:38). for... thy... children-- that God, if He will not spare thee, may at least preserve "thy young children." top of... street-- (Is 51:20; Na 3:10). Resh.


<hi type="bold">20. women eat ... fruit--</hi>as threatened (<reference osisRef="Lev.26.29">Le 26:29</reference>; <reference osisRef="Deut.28.53">De 28:53</reference>, 56, 57; <reference osisRef="Jer.19.9">Jr 19:9</reference>).

<hi type="bold">children ... span long--</hi>or else, "children whom they carry in their arms" [Maurer].

 Schin.

20. women eat... fruit-- as threatened (Le 26:29; De 28:53, 56, 57; Jr 19:9). children... span long-- or else, "children whom they carry in their arms" [Maurer]. Schin.


21. (<reference osisRef="2Chr.36.17">2Ch 36:17</reference>).

 Tau.

21. (2Ch 36:17). Tau.


<hi type="bold">22. Thou hast called as in ... solemn day ... terrors--</hi>Thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast days. The objects, for which the enemies and the festal multitude respectively met, formed a sad contrast. Compare <reference osisRef="Lam.1.15">La 1:15</reference>: "called an assembly against me." <chapter eID="Lam.2"/>

22. Thou hast called as in... solemn day... terrors-- Thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast days. The objects, for which the enemies and the festal multitude respectively met, formed a sad contrast. Compare La 1:15: "called an assembly against me."


<title type="x-s">CHAPTER (ELEGY) 3</title>
 <reference osisRef="Lam.3.1-Lam.3.66">La 3:1-66</reference>.

 Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (<reference osisRef="Lam.3.22">La 3:22</reference>, <reference osisRef="Lam.3.40-Lam.3.47">40-47</reference>). The stanzas consist of three lines, each of which begins with the same Hebrew letter.

 Aleph.

<hi type="bold">1-3. seen affliction--</hi>his own in the dungeon of Malchiah (<reference osisRef="Jer.38.6">Jr 38:6</reference>); that of his countrymen also in the siege. Both were types of that of Christ.

CHAPTER (ELEGY) 3 La 3:1-66. Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (La 3:22, 40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter. Aleph. 1-3. seen affliction-- his own in the dungeon of Malchiah (Jr 38:6); that of his countrymen also in the siege. Both were types of that of Christ.


4-6. (<reference osisRef="Job.16.8">Job 16:8</reference>).

4-6. (Job 16:8).


<hi type="bold">7-9. hedged--</hi>(<reference osisRef="Job.3.23">Job 3:23</reference>; <reference osisRef="Hos.2.6">Ho 2:6</reference>).

<hi type="bold">chain--</hi>literally, "chain of brass."

7-9. hedged-- (Job 3:23; Ho 2:6). chain-- literally, "chain of brass."


10-13. (<reference osisRef="Job.10.16">Job 10:16</reference>; <reference osisRef="Hos.13.7">Ho 13:7</reference>, <reference osisRef="Hos.13.8">8</reference>).

10-13. (Job 10:16; Ho 13:7, 8).


<hi type="bold">16-18. gravel--</hi>referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (<reference osisRef="Prov.20.17">Pr 20:17</reference>). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.

16-18. gravel-- referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Pr 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.


19-21. This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.

<hi type="bold">wormwood ... gall--</hi>(<reference osisRef="Jer.9.15">Jr 9:15</reference>).

19-21. This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well. wormwood... gall-- (Jr 9:15).


22-24. (Mal 3:6).


25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect.

<hi type="bold">wait--</hi>(<reference osisRef="Isa.30.18">Is 30:18</reference>).

25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect. wait-- (Is 30:18).


28-30. The fruit of true docility and patience. He does not fight against the yoke (<reference osisRef="Jer.31.18">Jr 31:18</reference>; <reference osisRef="Acts.9.5">Ac 9:5</reference>), but accommodates himself to it.

<hi type="bold">alone--</hi>The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God.

<hi type="bold">borne it upon him--</hi>that is, because he is used to bearing it on him. Rather, "because He (the Lord, <reference osisRef="Lam.3.26">La 3:26</reference>) hath laid it on him" [Vatablus].

28-30. The fruit of true docility and patience. He does not fight against the yoke (Jr 31:18; Ac 9:5), but accommodates himself to it. alone-- The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God. borne it upon him-- that is, because he is used to bearing it on him. Rather, "because He (the Lord, La 3:26) hath laid it on him" [Vatablus].


31-33. True repentance is never without hope (<reference osisRef="Ps.94.14">Psa 94:14</reference>).

31-33. True repentance is never without hope (Psa 94:14).


34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of <reference osisRef="Lam.3.36">La 3:36</reference>, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth," <reference osisRef="Hab.1.13">Ha 1:13</reference>; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.

34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of La 3:36, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth," Ha 1:13; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.


37-39. Who is it that can (as God, <reference osisRef="Ps.33.9">Psa 33:9</reference>) effect by a word anything, without the will of God?

37-39. Who is it that can (as God, Psa 33:9) effect by a word anything, without the will of God?


<hi type="bold">40-42. us--</hi>Jeremiah and his fellow countrymen in their calamity.

<hi type="bold">search--</hi>as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (<reference osisRef="Ps.139.23">Psa 139:23</reference>, <reference osisRef="Ps.139.24">24</reference>).

40-42. us-- Jeremiah and his fellow countrymen in their calamity. search-- as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Psa 139:23, 24).


<hi type="bold">43-45. covered--</hi>namely, thyself (so <reference osisRef="Lam.3.44">La 3:44</reference>), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," <reference osisRef="Ps.10.11">Psa 10:11</reference>; <reference osisRef="Ps.22.25">22:25</reference>.

43-45. covered-- namely, thyself (so La 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," Psa 10:11; 22:25.


46-48. Pe is put before Ain (<reference osisRef="Lam.3.43">La 3:43</reference>, <reference osisRef="Lam.3.46">46</reference>), as in <reference osisRef="Lam.2.16">La 2:16</reference>, <reference osisRef="2Cor.2.17">17</reference>; <reference osisRef="2Cor.4.16">4:16</reference>, <reference osisRef="2Cor.4.17">17</reference>. (<reference osisRef="Lam.2.16">La 2:16</reference>.)

46-48. Pe is put before Ain (La 3:43, 46), as in La 2:16, 17; 4:16, 17. (La 2:16.)


<hi type="bold">49-51. without ... intermission--</hi>or else, "because there is no intermission" [Piscator], namely, of my miseries.

49-51. without... intermission-- or else, "because there is no intermission" [Piscator], namely, of my miseries.


<hi type="bold">52-54. a bird--</hi>which is destitute of counsel and strength. The allusion seems to be to <reference osisRef="Prov.1.17">Pr 1:17</reference> [Calvin].

<hi type="bold">without cause--</hi>(<reference osisRef="Ps.69.4">Psa 69:4</reference>; <reference osisRef="Ps.109.3">109:3</reference>, <reference osisRef="Ps.109.4">4</reference>). Type of Messiah (<reference osisRef="John.15.25">Joh 15:25</reference>).

52-54. a bird-- which is destitute of counsel and strength. The allusion seems to be to Pr 1:17 [Calvin]. without cause-- (Psa 69:4; 109:3, 4). Type of Messiah (Joh 15:25).


<hi type="bold">55-57. I called out of dungeon--</hi>Thus the spirit resists the flesh, and faith spurns the temptation [Calvin], (<reference osisRef="Ps.130.1">Psa 130:1</reference>; <reference osisRef="Jonah.2.2">Jon 2:2</reference>).

55-57. I called out of dungeon-- Thus the spirit resists the flesh, and faith spurns the temptation [Calvin], (Psa 130:1; Jon 2:2).


58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.

<hi type="bold">pleaded--</hi>(<reference osisRef="Ps.35.1">Psa 35:1</reference>; <reference osisRef="Mic.7.9">Mi 7:9</reference>).

58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him. pleaded-- (Psa 35:1; Mi 7:9).


<hi type="bold">61-63. their reproach--</hi>their reproachful language against me.

61-63. their reproach-- their reproachful language against me.


64-66. (<reference osisRef="Jer.11.20">Jr 11:20</reference>; <reference osisRef="2Tim.4.14">2Ti 4:14</reference>).

64-66. (Jr 11:20; 2Ti 4:14).


<title type="x-s">CHAPTER (ELEGY) 4</title> <title type="x-s3"><reference osisRef="Lam.4.1-Lam.4.22">La 4:1-22</reference>. The Sad Capture of Jerusalem, the Hope of Restoration, and the Retribution Awaiting Idumea for Joining Babylon against Judea.</title>
 Aleph.

<hi type="bold">1. gold--</hi>the splendid adornment of the temple [Calvin] (<reference osisRef="Lam.1.10">La 1:10</reference>; <reference osisRef="1Kgs.6.22">1Ki 6:22</reference>; <reference osisRef="Jer.52.19">Jr 52:19</reference>); or, the principal men of Judea [Grotius] (<reference osisRef="Lam.4.2">La 4:2</reference>).

<hi type="bold">stones of ... sanctuary--</hi>the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.

 Beth.

CHAPTER (ELEGY) 4 La 4:1-22. The Sad Capture of Jerusalem, the Hope of Restoration, and the Retribution Awaiting Idumea for Joining Babylon against Judea. Aleph. 1. gold-- the splendid adornment of the temple [Calvin] (La 1:10; 1Ki 6:22; Jr 52:19); or, the principal men of Judea [Grotius] (La 4:2). stones of... sanctuary-- the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites. Beth.


<hi type="bold">2. comparable to ... gold--</hi>(<reference osisRef="Job.28.16">Job 28:16</reference>, <reference osisRef="Job.28.19">19</reference>).

<hi type="bold">earthen pitchers--</hi>(<reference osisRef="Isa.30.14">Is 30:14</reference>; <reference osisRef="Jer.19.11">Jr 19:11</reference>).

 Gimel.

2. comparable to... gold-- (Job 28:16, 19). earthen pitchers-- (Is 30:14; Jr 19:11). Gimel.


<hi type="bold">3. sea monsters ... breast--</hi>Whales and other cetaceous monsters are mammalian. Even they suckle their young; but the Jewish women in the siege, so desperate was their misery, ate theirs (<reference osisRef="Lam.4.10">La 4:10</reference>; <reference osisRef="Lam.2.20">La 2:20</reference>). Others translate, "jackals."

<hi type="bold">ostriches--</hi>see on <reference osisRef="Job.39.14">Job 39:14</reference>; <reference osisRef="Job.39.16">Job 39:16</reference>, on their forsaking their young.

 Daleth.

3. sea monsters... breast-- Whales and other cetaceous monsters are mammalian. Even they suckle their young; but the Jewish women in the siege, so desperate was their misery, ate theirs (La 4:10; La 2:20). Others translate, "jackals." ostriches-- see on Job 39:14; Job 39:16, on their forsaking their young. Daleth.


<hi type="bold">4. thirst--</hi>The mothers have no milk to give through the famine.

 He.

4. thirst-- The mothers have no milk to give through the famine. He.


<hi type="bold">5. delicately--</hi>on dainties.

<hi type="bold">are desolate--</hi>or, "perish."

<hi type="bold">in scarlet embrace dunghills--</hi>Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.

<hi type="bold">embrace--</hi>They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (<reference osisRef="Job.24.8">Job 24:8</reference>).

 Vau.

5. delicately-- on dainties. are desolate-- or, "perish." in scarlet embrace dunghills-- Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills. embrace-- They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8). Vau.


<hi type="bold">6. greater than ... Sodom--</hi>(<reference osisRef="Matt.11.23">Mt 11:23</reference>). 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.

<hi type="bold">overthrown ... in a moment--</hi>whereas the Jews had to endure the protracted and manifold hardships of a siege.

<hi type="bold">no hands stayed on her--</hi>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.

 Zain.

6. greater than... Sodom-- (Mt 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. overthrown... in a moment-- whereas the Jews had to endure the protracted and manifold hardships of a siege. no hands stayed on her-- 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. Zain.


<hi type="bold">7. Nazarites--</hi>literally, "separated ones" (<reference osisRef="Num.6.2">Nu 6:2</reference>). 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. (<reference osisRef="Dan.1.8-Dan.1.15">Da 1:8-15</reference>). Also David (<reference osisRef="1Sam.16.12">1Sa 16:12</reference>; <reference osisRef="1Sam.17.42">17:42</reference>). Type of Messiah (<reference osisRef="Song.5.10">So 5:10</reference>).

<hi type="bold">rubies--</hi>Gesenius translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.

<hi type="bold">polishing--</hi>They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.

 Cheth.

7. Nazarites-- literally, "separated ones" (Nu 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. (Da 1:8-15). Also David (1Sa 16:12; 17:42). Type of Messiah (So 5:10). rubies-- Gesenius translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals. polishing-- They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person. Cheth.


<hi type="bold">8. blacker than ... coal--</hi>or, "than blackness" itself (<reference osisRef="Joel.2.6">Joe 2:6</reference>; <reference osisRef="Nah.2.10">Na 2:10</reference>).

<hi type="bold">like a stick--</hi>as withered as a dry stick.

 Teth.

8. blacker than... coal-- or, "than blackness" itself (Joe 2:6; Na 2:10). like a stick-- as withered as a dry stick. Teth.


9. The speedy death by the sword is better than the lingering death by famine.

<hi type="bold">pine away--</hi>literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."

<hi type="bold">want of ... fruits--</hi>The words in italics have to be supplied in the original (<reference osisRef="Gen.18.28">Ge 18:28</reference>; <reference osisRef="Ps.109.24">Psa 109:24</reference>).

 Jod.

9. The speedy death by the sword is better than the lingering death by famine. pine away-- literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword." want of... fruits-- The words in italics have to be supplied in the original (Ge 18:28; Psa 109:24). Jod.


10. (<reference osisRef="Lam.2.20">La 2:20</reference>; <reference osisRef="Deut.28.56">De 28:56</reference>, <reference osisRef="Deut.28.57">57</reference>).

<hi type="bold">pitiful--</hi>naturally at other times compassionate (<reference osisRef="Isa.49.15">Is 49:15</reference>). Josephus describes the unnatural act as it took place in the siege under Titus.

<hi type="bold">sodden--</hi>boiled.

 Caph.

10. (La 2:20; De 28:56, 57). pitiful-- naturally at other times compassionate (Is 49:15). Josephus describes the unnatural act as it took place in the siege under Titus. sodden-- boiled. Caph.


<hi type="bold">11. fire ... devoured ... foundations--</hi>(<reference osisRef="Deut.32.22">De 32:22</reference>; <reference osisRef="Jer.21.14">Jr 21:14</reference>). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of restoration.

 Lamed.

11. fire... devoured... foundations-- (De 32:22; Jr 21:14). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of restoration. Lamed.


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 it.

 Mem.


<hi type="bold">13. prophets--</hi>the false prophets (<reference osisRef="Jer.23.11">Jr 23:11</reference>, <reference osisRef="Jer.23.21">21</reference>). Supply the sense thus: "For the sins ... these calamities have befallen her."

<hi type="bold">shed the blood of the just--</hi>(<reference osisRef="Matt.23.31">Mt 23:31</reference>, <reference osisRef="Matt.23.37">37</reference>). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (<reference osisRef="Jas.5.6">Jas 5:6</reference>).

 Nun.

13. prophets-- the false prophets (Jr 23:11, 21). Supply the sense thus: "For the sins... these calamities have befallen her." shed the blood of the just-- (Mt 23:31, 37). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (Jas 5:6). Nun.


<hi type="bold">14. blind--</hi>with mental aberration.

<hi type="bold">polluted ... with blood--</hi>both with blood of one another mutually shed (for example, <reference osisRef="Jer.2.34">Jr 2:34</reference>), and with their blood shed by the enemy [Glassius].

<hi type="bold">not touch ... garments--</hi>as being defiled with blood (<reference osisRef="Num.19.16">Nu 19:16</reference>).

 Samech.

14. blind-- with mental aberration. polluted... with blood-- both with blood of one another mutually shed (for example, Jr 2:34), and with their blood shed by the enemy [Glassius]. not touch... garments-- as being defiled with blood (Nu 19:16). Samech.


<hi type="bold">15. They ... them--</hi>"They," that is, "men" (<reference osisRef="Lam.4.14">La 4:14</reference>). Even the very Gentiles, regarded as unclean by the Jews, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart," as being unclean: so universal was the defilement of the city by blood.

<hi type="bold">wandered--</hi>As the false prophets and their followers had "wandered" blind with infatuated and idolatrous crime in the city (<reference osisRef="Lam.4.14">La 4:14</reference>), so they must now "wander" among the heathen in blind consternation with calamity.

<hi type="bold">they said--</hi>that is, the Gentiles said: it was said among the heathen, "The Jews shall no more sojourn in their own land" [Grotius]; or, wheresoever they go in their wandering exile, "they shall not stay long" [Ludovicus De Dieu], (<reference osisRef="Deut.28.65">De 28:65</reference>).

 Pe.

15. They... them-- "They," that is, "men" (La 4:14). Even the very Gentiles, regarded as unclean by the Jews, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart," as being unclean: so universal was the defilement of the city by blood. wandered-- As the false prophets and their followers had "wandered" blind with infatuated and idolatrous crime in the city (La 4:14), so they must now "wander" among the heathen in blind consternation with calamity. they said-- that is, the Gentiles said: it was said among the heathen, "The Jews shall no more sojourn in their own land" [Grotius]; or, wheresoever they go in their wandering exile, "they shall not stay long" [Ludovicus De Dieu], (De 28:65). Pe.


16. Ain and Pe are here transposed (<reference osisRef="Lam.4.16">La 4:16</reference>, <reference osisRef="Lam.4.17">17</reference>), as in <reference osisRef="Lam.2.16">La 2:16</reference>, <reference osisRef="2Cor.2.17">17</reference>; 3:46-51.

<hi type="bold">anger--</hi>literally, "face"; it is the countenance which, by its expression, manifests anger (<reference osisRef="Ps.34.16">Psa 34:16</reference>). Gesenius translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (<reference osisRef="Exod.33.14">Ex 33:14</reference>; <reference osisRef="2Sam.17.11">2Sa 17:11</reference>).

<hi type="bold">divided--</hi>dispersed the Jews.

<hi type="bold">they respected not ... priests--</hi>This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (<reference osisRef="2Chr.24.19-2Chr.24.22">2Ch 24:19-22</reference>) [Grotius]. Maurer explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (<reference osisRef="Lam.5.12">La 5:12</reference>). The evident antithesis to "As for us" (<reference osisRef="Lam.4.17">La 4:17</reference>) and the language of "the heathen" at the close of <reference osisRef="Lam.4.15">La 4:15</reference>, of which <reference osisRef="Lam.4.16">La 4:16</reference> is the continuation, favor the former view.

 Ain.

16. Ain and Pe are here transposed (La 4:16, 17), as in La 2:16, 17; 3:46-51. anger-- literally, "face"; it is the countenance which, by its expression, manifests anger (Psa 34:16). Gesenius translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (Ex 33:14; 2Sa 17:11). divided-- dispersed the Jews. they respected not... priests-- This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (2Ch 24:19-22) [Grotius]. Maurer explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (La 5:12). The evident antithesis to "As for us" (La 4:17) and the language of "the heathen" at the close of La 4:15, of which La 4:16 is the continuation, favor the former view. Ain.


<hi type="bold">17. As for us--</hi>This translation forms the best antithesis to the language of the heathen (<reference osisRef="Lam.4.15">La 4:15</reference>, <reference osisRef="Lam.4.16">16</reference>). Calvin translates, "While as yet we stood as a state, our eyes failed," &c.

<hi type="bold">watched for a nation that could not save us--</hi>Egypt (<reference osisRef="2Kgs.24.7">2Ki 24:7</reference>; <reference osisRef="Isa.30.7">Is 30:7</reference>; <reference osisRef="Jer.37.5-Jer.37.11">Jr 37:5-11</reference>).

 Tzaddi.

17. As for us-- This translation forms the best antithesis to the language of the heathen (La 4:15, 16). Calvin translates, "While as yet we stood as a state, our eyes failed," &c. watched for a nation that could not save us-- Egypt (2Ki 24:7; Is 30:7; Jr 37:5-11). Tzaddi.


<hi type="bold">18. They--</hi>the Chaldeans.

<hi type="bold">cannot go--</hi>without danger.

 Koph.

18. They-- the Chaldeans. cannot go-- without danger. Koph.


19. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness."

<hi type="bold">swifter ... than ... eagles--</hi>the Chaldean cavalry (<reference osisRef="Jer.4.13">Jr 4:13</reference>).

<hi type="bold">pursued--</hi>literally, "to be hot"; then, "to pursue hotly" (<reference osisRef="Gen.31.36">Ge 31:36</reference>). Thus they pursued and overtook Zedekiah (<reference osisRef="Jer.52.8">Jr 52:8</reference>, <reference osisRef="Jer.52.9">9</reference>).

 Resh.

19. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness." swifter... than... eagles-- the Chaldean cavalry (Jr 4:13). pursued-- literally, "to be hot"; then, "to pursue hotly" (Ge 31:36). Thus they pursued and overtook Zedekiah (Jr 52:8, 9). Resh.


<hi type="bold">20. breath ... anointed of ... Lord--</hi>our king, with whose life ours was bound up. The original reference seems to have been to Josiah (<reference osisRef="2Chr.35.25">2Ch 35:25</reference>), killed in battle with Pharaoh-necho; but the language is here applied to Zedekiah, who, though worthless, was still lineal representative of David, and type of Messiah, the "Anointed." Viewed personally the language is too favorable to apply to him.

<hi type="bold">live among the heathen--</hi>Under him we hoped to live securely, even in spite of the surrounding heathen nations [Grotius].

 Schin.

20. breath... anointed of... Lord-- our king, with whose life ours was bound up. The original reference seems to have been to Josiah (2Ch 35:25), killed in battle with Pharaoh-necho; but the language is here applied to Zedekiah, who, though worthless, was still lineal representative of David, and type of Messiah, the "Anointed." Viewed personally the language is too favorable to apply to him. live among the heathen-- Under him we hoped to live securely, even in spite of the surrounding heathen nations [Grotius]. Schin.


<hi type="bold">21. Rejoice--</hi>at our calamities (<reference osisRef="Ps.137.7">Psa 137:7</reference>). This is a prophecy that Edom should exult over the fall of Jerusalem. At the same time it is implied, Edom's joy shall be short-lived. Ironically she is told, Rejoice while thou mayest (<reference osisRef="Eccl.11.9">Ec 11:9</reference>).

<hi type="bold">cup--</hi>for this image of the confounding effects of God's wrath, see <reference osisRef="Jer.13.12">Jr 13:12</reference>; <reference osisRef="Jer.25.15">25:15</reference>, <reference osisRef="Jer.16.21">16, 21</reference>; as to Edom, <reference osisRef="Jer.49.7-Jer.49.22">Jr 49:7-22</reference>.

 Tau.

21. Rejoice-- at our calamities (Psa 137:7). This is a prophecy that Edom should exult over the fall of Jerusalem. At the same time it is implied, Edom's joy shall be short-lived. Ironically she is told, Rejoice while thou mayest (Ec 11:9). cup-- for this image of the confounding effects of God's wrath, see Jr 13:12; 25:15, 16, 21; as to Edom, Jr 49:7-22. Tau.


22. (<reference osisRef="Isa.40.2">Is 40:2</reference>). Thou hast been punished enough: the end of thy punishment is at hand.

<hi type="bold">no more carry thee ... into captivity--</hi>that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration.

<hi type="bold">discover--</hi>By the severity of His punishments on thee, God shall let men see how great was thy sin (<reference osisRef="Jer.49.10">Jr 49:10</reference>). God "covers" sin when He forgives it (<reference osisRef="Ps.32.1">Psa 32:1</reference>, <reference osisRef="Ps.32.5">5</reference>). He "discovers," or "reveals," it, when He punishes it (<reference osisRef="Job.20.27">Job 20:27</reference>). <reference osisRef="Jer.49.10">Jr 49:10</reference> shows that Margin is wrong, "carry captive" (this rendering is as in <reference osisRef="Nah.2.7">Na 2:7</reference>; compare "discovered," Margin). <chapter eID="Lam.4"/>

22. (Is 40:2). Thou hast been punished enough: the end of thy punishment is at hand. no more carry thee... into captivity-- that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration. discover-- By the severity of His punishments on thee, God shall let men see how great was thy sin (Jr 49:10). God "covers" sin when He forgives it (Psa 32:1, 5). He "discovers," or "reveals," it, when He punishes it (Job 20:27). Jr 49:10 shows that Margin is wrong, "carry captive" (this rendering is as in Na 2:7; compare "discovered," Margin).


<title type="x-s">CHAPTER (ELEGY) 5</title> <title type="x-s3"><reference osisRef="Lam.5.1-Lam.5.22">La 5:1-22</reference>. Epiphonema, or a Closing Recapitulation of the Calamities Treated in the Previous Elegies.</title>

1. (<reference osisRef="Ps.89.50">Psa 89:50</reference>, <reference osisRef="Ps.89.51">51</reference>).

CHAPTER (ELEGY) 5 La 5:1-22. Epiphonema, or a Closing Recapitulation of the Calamities Treated in the Previous Elegies. 1. (Psa 89:50, 51).


<hi type="bold">2. Our inheritance--</hi>"Thine inheritance" (<reference osisRef="Ps.79.1">Psa 79:1</reference>). The land given of old to us by Thy gift.

2. Our inheritance-- "Thine inheritance" (Psa 79:1). The land given of old to us by Thy gift.


<hi type="bold">3. fatherless--</hi>Our whole land is full of orphans [Calvin]. Or, "we are fatherless," being abandoned by Thee our "Father" (<reference osisRef="Jer.3.19">Jr 3:19</reference>), [Grotius].

3. fatherless-- Our whole land is full of orphans [Calvin]. Or, "we are fatherless," being abandoned by Thee our "Father" (Jr 3:19), [Grotius].


<hi type="bold">4. water for money--</hi>The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life.

<hi type="bold">our wood--</hi>In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.

4. water for money-- The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life. our wood-- In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.


5. Literally, "On our necks we are persecuted"; that is, Men tread on our necks (<reference osisRef="Ps.66.12">Psa 66:12</reference>; <reference osisRef="Isa.51.23">Is 51:23</reference>; compare <reference osisRef="Josh.10.24">Jos 10:24</reference>). The extremest oppression. The foe not merely galled the Jews face, back, and sides, but their neck. A just retribution, as they had been stiff in neck against the yoke of God (<reference osisRef="2Chr.30.8">2Ch 30:8</reference>, Margin; <reference osisRef="Neh.9.29">Ne 9:29</reference>; <reference osisRef="Isa.48.4">Is 48:4</reference>).

5. Literally, "On our necks we are persecuted"; that is, Men tread on our necks (Psa 66:12; Is 51:23; compare Jos 10:24). The extremest oppression. The foe not merely galled the Jews face, back, and sides, but their neck. A just retribution, as they had been stiff in neck against the yoke of God (2Ch 30:8, Margin; Ne 9:29; Is 48:4).


<hi type="bold">6. given ... hand to--</hi>in token of submission (see on <reference osisRef="Jer.50.15">Jr 50:15</reference>).

<hi type="bold">to ... Egyptians--</hi>at the death of Josiah (<reference osisRef="2Chr.36.3">2Ch 36:3</reference>, <reference osisRef="2Chr.36.4">4</reference>).

<hi type="bold">Assyrians--</hi>that is, the Chaldeans who occupied the empire which Assyria had held. So <reference osisRef="Jer.2.18">Jr 2:18</reference>.

<hi type="bold">to be satisfied with bread--</hi>(<reference osisRef="Deut.28.48">De 28:48</reference>).

6. given... hand to-- in token of submission (see on Jr 50:15). to... Egyptians-- at the death of Josiah (2Ch 36:3, 4). Assyrians-- that is, the Chaldeans who occupied the empire which Assyria had held. So Jr 2:18. to be satisfied with bread-- (De 28:48).


7. (<reference osisRef="Jer.31.29">Jr 31:29</reference>).

<hi type="bold">borne their iniquities--</hi>that is, the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (compare <reference osisRef="Ezek.18.2">Eze 18:2</reference>, &c.).

7. (Jr 31:29). borne their iniquities-- that is, the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (compare Eze 18:2, &c.).


<hi type="bold">8. Servants ... ruled ... us--</hi>Servants under the Chaldean governors ruled the Jews (<reference osisRef="Neh.5.15">Ne 5:15</reference>). Israel, once a "kingdom of priests" (<reference osisRef="Exod.19.6">Ex 19:6</reference>), is become like Canaan, "a servant of servants," according to the curse (<reference osisRef="Gen.9.25">Ge 9:25</reference>). The Chaldeans were designed to be "servants" of Shem, being descended from Ham (<reference osisRef="Gen.9.26">Ge 9:26</reference>). Now through the Jews' sin, their positions are reversed.

8. Servants... ruled... us-- Servants under the Chaldean governors ruled the Jews (Ne 5:15). Israel, once a "kingdom of priests" (Ex 19:6), is become like Canaan, "a servant of servants," according to the curse (Ge 9:25). The Chaldeans were designed to be "servants" of Shem, being descended from Ham (Ge 9:26). Now through the Jews' sin, their positions are reversed.


<hi type="bold">9. We gat our bread with ... peril--</hi>that is, those of us left in the city after its capture by the Chaldeans.

<hi type="bold">because of ... sword of ... wilderness--</hi>because of the liability to attack by the robber Arabs of the wilderness, through which the Jews had to pass to get "bread" from Egypt (compare <reference osisRef="Lam.5.6">La 5:6</reference>).

9. We gat our bread with... peril-- that is, those of us left in the city after its capture by the Chaldeans. because of... sword of... wilderness-- because of the liability to attack by the robber Arabs of the wilderness, through which the Jews had to pass to get "bread" from Egypt (compare La 5:6).


10. As an oven is scorched with too much fire, so our skin with the hot blast of famine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores so that the skin becomes like as if it were scorched by the sun (<reference osisRef="Job.30.30">Job 30:30</reference>; <reference osisRef="Ps.119.83">Psa 119:83</reference>).

10. As an oven is scorched with too much fire, so our skin with the hot blast of famine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores so that the skin becomes like as if it were scorched by the sun (Job 30:30; Psa 119:83).


11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time suffer these woes before her final restoration (<reference osisRef="Zech.14.2">Zec 14:2</reference>).

11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time suffer these woes before her final restoration (Zec 14:2).


<hi type="bold">12. hanged ... by their hand--</hi>a piece of wanton cruelty invented by the Chaldeans. Grotius translates, "Princes were hung by the hand of the enemy"; hanging was a usual mode of execution (<reference osisRef="Gen.40.19">Ge 40:19</reference>).

<hi type="bold">elders--</hi>officials (<reference osisRef="Lam.4.16">La 4:16</reference>).

12. hanged... by their hand-- a piece of wanton cruelty invented by the Chaldeans. Grotius translates, "Princes were hung by the hand of the enemy"; hanging was a usual mode of execution (Ge 40:19). elders-- officials (La 4:16).


<hi type="bold">13. young men ... grind--</hi>The work of the lowest female slave was laid on young men (<reference osisRef="Judg.16.21">Jud 16:21</reference>; <reference osisRef="Job.31.10">Job 31:10</reference>).

<hi type="bold">children fell under ... wood--</hi>Mere children had to bear burdens of wood so heavy that they sank beneath them.

13. young men... grind-- The work of the lowest female slave was laid on young men (Jud 16:21; Job 31:10). children fell under... wood-- Mere children had to bear burdens of wood so heavy that they sank beneath them.


14. Aged men in the East meet in the open space round the gate to decide judicial trials and to hold social converse (<reference osisRef="Job.29.7">Job 29:7</reference>, <reference osisRef="Job.29.8">8</reference>).

14. Aged men in the East meet in the open space round the gate to decide judicial trials and to hold social converse (Job 29:7, 8).


<hi type="bold">16. The crown--</hi>all our glory, the kingdom and the priesthood (<reference osisRef="Job.19.9">Job 19:9</reference>; <reference osisRef="Ps.89.39">Psa 89:39</reference>, <reference osisRef="Ps.89.44">44</reference>).

16. The crown-- all our glory, the kingdom and the priesthood (Job 19:9; Psa 89:39, 44).


17. (<reference osisRef="Lam.1.22">La 1:22</reference>; 2:11).

17. (La 1:22; 2:11).


<hi type="bold">18. foxes--</hi>They frequent desolate places where they can freely and fearlessly roam.

18. foxes-- They frequent desolate places where they can freely and fearlessly roam.


19. (<reference osisRef="Ps.102.12">Psa 102:12</reference>). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.

19. (Psa 102:12). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.


<hi type="bold">20. for ever--</hi>that is, for "so long a time."

20. for ever-- that is, for "so long a time."


21. (<reference osisRef="Ps.80.3">Psa 80:3</reference>; <reference osisRef="Jer.31.18">Jr 31:18</reference>). "Restore us to favor with Thee, and so we shall be restored to our old position" [Grotius]. Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favor, manifested in bestowing prosperity [Calvin]. Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God to convert him.

21. (Psa 80:3; Jr 31:18). "Restore us to favor with Thee, and so we shall be restored to our old position" [Grotius]. Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favor, manifested in bestowing prosperity [Calvin]. Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God to convert him.


<hi type="bold">22. Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [Calvin]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.--</hi>No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [Calvin]. <chapter eID="Lam.5"/>

22. Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [Calvin]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.-- No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [Calvin].


<milestone n="THE BOOK OF THE PROPHET EZEKIEL" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF THE PROPHET EZEKIEL</title>

THE BOOK OF THE PROPHET EZEKIEL


<title type="x-IS">INTRODUCTION</title>
 The name Ezekiel means "(whom) God will strengthen" [Gesenius]; or, "God will prevail" [Rosenmuller]. His father was Buzi (<reference osisRef="Ezek.1.3">Eze 1:3</reference>), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see <reference osisRef="2Kgs.24.11-2Kgs.24.15">2Ki 24:11-15</reference>) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (<reference osisRef="Ezek.11.16">Eze 11:16</reference>; <reference osisRef="Jer.24.2-Jer.7.8">Jr 24:2-7, 8</reference>, 10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (<reference osisRef="Ezek.1.1">Eze 1:1</reference>). Tel-Abib there (now Thallaba) was his place of residence (<reference osisRef="Ezek.3.15">Eze 3:15</reference>), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (<reference osisRef="Ezek.29.17">Eze 29:17</reference>), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to Epiphanius, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

 He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (<reference osisRef="Jer.51.59">Jr 51:59</reference>), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (<reference osisRef="Ezek.14.14">Eze 14:14</reference>, <reference osisRef="Ezek.14.16">16</reference>; <reference osisRef="Ezek.28.3">28:3</reference>). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (<reference osisRef="Isa.6.10">Is 6:10</reference>; <reference osisRef="Matt.13.11-Matt.13.13">Mt 13:11-13</reference>, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

<hi type="bold">Rabbi Hananias is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and Josephus [Antiquities, 10.5.1]. It is mentioned as part of the canon in Melito's catalogue [Eusebius, Ecclesiastical History, 4.26]; also in Origen, Jerome, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (<reference osisRef="Ezek.17.15-Ezek.17.17">Eze 17:15-17</reference>; compare <reference osisRef="Jer.37.7">Jr 37:7</reference>) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (<reference osisRef="Ezek.33.21">Eze 33:21</reference>). Havernick marks out nine sections:--</hi>(1) Ezekiel's call to prophesy (Eze 1:<reference osisRef="1Cor.3.15">1-3:15</reference>). (<reference osisRef="2Cor.3.2">2</reference>) Symbolical predictions of the destruction of Jerusalem (Eze 3:16-7:27). (<reference osisRef="Ezek.7.3">3</reference>) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze 8:<reference osisRef="1Cor.11.25">1-11:25</reference>). (<reference osisRef="1Cor.11.4">4</reference>) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (<reference osisRef="Ezek.33.21">Eze 33:21</reference>) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Ezek.1.1-Ezek.1.28">Eze 1:1-28</reference>. Ezekiel's Vision by the Chebar. Four Cherubim and Wheels.</title>

<hi type="bold">1. Now it came to pass--</hi>rather, "And it came," &c. As this formula in <reference osisRef="Josh.1.1">Jos 1:1</reference> has reference to the written history of previous times, so here (and in <reference osisRef="Ruth.1.1">Ru 1:1</reference>, and <reference osisRef="Esth.1.1">Es 1:1</reference>), it refers to the unwritten history which was before the mind of the writer. The prophet by it, as it were, continues the history of the preceding times. In the fourth year of Zedekiah's reign (<reference osisRef="Jer.51.59">Jr 51:59</reference>), Jeremiah sent by Seraiah a message to the captives (<reference osisRef="Jer.29.1-Jer.29.32">Jr 29:1-32</reference>) to submit themselves to God and lay aside their flattering hopes of a speedy restoration. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Zedekiah's accession coincide in time), followed up by a prophet raised up among the captives themselves, the energetic Ezekiel.

<hi type="bold">thirtieth year--</hi>that is, counting from the beginning of the reign of Nabopolassar, father of Nebuchadnezzar, the era of the Babylonian empire, 625 B.C., which epoch coincides with the eighteenth year of Josiah, that in which the book of the law was found, and the consequent reformation began [Scaliger]; or the thirtieth year of Ezekiel's life. As the Lord was about to be a "little sanctuary" (<reference osisRef="Ezek.11.16">Eze 11:16</reference>) to the exiles on the Chebar, so Ezekiel was to be the ministering priest; therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, thus answering to the beginning. By designating himself expressly as "the priest" (<reference osisRef="Ezek.1.3">Eze 1:3</reference>), and as having reached his thirtieth year (the regular year of priests commencing their office), he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple in which he was to minister [Fairbairn].

<hi type="bold">Chebar--</hi>the same as Chabor or Habor, whither the ten tribes had been transported by Tiglath-pileser and Shalmaneser (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>; <reference osisRef="1Chr.5.26">1Ch 5:26</reference>). It flows into the Euphrates near Carchemish or Circesium, two hundred miles north of Babylon.

<hi type="bold">visions of God--</hi>Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him of its reality, the fourth to his being internally made fit to receive the revelation; "the heavens were opened" (so <reference osisRef="Matt.3.16">Mt 3:16</reference>; <reference osisRef="Acts.7.56">Ac 7:56</reference>; <reference osisRef="Acts.10.11">10:11</reference>; <reference osisRef="Rev.19.11">Re 19:11</reference>); "he saw visions of God"; "the word of Jehovah came verily (as the meaning is rather than 'expressly, English Version, <reference osisRef="Ezek.1.3">Eze 1:3</reference>) unto him" (it was no unreal hallucination); and "the hand of Jehovah was upon him" (<reference osisRef="Isa.8.11">Is 8:11</reference>; <reference osisRef="Dan.10.10">Da 10:10</reference>, <reference osisRef="Dan.10.18">18</reference>; <reference osisRef="Rev.1.17">Re 1:17</reference>; the Lord by His touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him).

INTRODUCTION The name Ezekiel means "(whom) God will strengthen" [Gesenius]; or, "God will prevail" [Rosenmuller]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jr 24:2-7, 8, 10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to Epiphanius, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry. He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jr 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, 16; 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Is 6:10; Mt 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year. Rabbi Hananias is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and Josephus [Antiquities, 10.5.1]. It is mentioned as part of the canon in Melito's catalogue [Eusebius, Ecclesiastical History, 4.26]; also in Origen, Jerome, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jr 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). Havernick marks out nine sections:-- (1) Ezekiel's call to prophesy (Eze 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea. CHAPTER 1 Eze 1:1-28. Ezekiel's Vision by the Chebar. Four Cherubim and Wheels. 1. Now it came to pass-- rather, "And it came," &c. As this formula in Jos 1:1 has reference to the written history of previous times, so here (and in Ru 1:1, and Es 1:1), it refers to the unwritten history which was before the mind of the writer. The prophet by it, as it were, continues the history of the preceding times. In the fourth year of Zedekiah's reign (Jr 51:59), Jeremiah sent by Seraiah a message to the captives (Jr 29:1-32) to submit themselves to God and lay aside their flattering hopes of a speedy restoration. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Zedekiah's accession coincide in time), followed up by a prophet raised up among the captives themselves, the energetic Ezekiel. thirtieth year-- that is, counting from the beginning of the reign of Nabopolassar, father of Nebuchadnezzar, the era of the Babylonian empire, 625 B.C., which epoch coincides with the eighteenth year of Josiah, that in which the book of the law was found, and the consequent reformation began [Scaliger]; or the thirtieth year of Ezekiel's life. As the Lord was about to be a "little sanctuary" (Eze 11:16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest; therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, thus answering to the beginning. By designating himself expressly as "the priest" (Eze 1:3), and as having reached his thirtieth year (the regular year of priests commencing their office), he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple in which he was to minister [Fairbairn]. Chebar-- the same as Chabor or Habor, whither the ten tribes had been transported by Tiglath-pileser and Shalmaneser (2Ki 17:6; 1Ch 5:26). It flows into the Euphrates near Carchemish or Circesium, two hundred miles north of Babylon. visions of God-- Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him of its reality, the fourth to his being internally made fit to receive the revelation; "the heavens were opened" (so Mt 3:16; Ac 7:56; 10:11; Re 19:11); "he saw visions of God"; "the word of Jehovah came verily (as the meaning is rather than 'expressly, English Version, Eze 1:3) unto him" (it was no unreal hallucination); and "the hand of Jehovah was upon him" (Is 8:11; Da 10:10, 18; Re 1:17; the Lord by His touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him).


<hi type="bold">2. Jehoiachin's captivity--</hi>In the third or fourth year of Jehoiakim, father of Jehoiachin, the first carrying away of Jewish captives to Babylon took place, and among them was Daniel. The second was under Jehoiachin, when Ezekiel was carried away. The third and final one was at the taking of Jerusalem under Zedekiah.

2. Jehoiachin's captivity-- In the third or fourth year of Jehoiakim, father of Jehoiachin, the first carrying away of Jewish captives to Babylon took place, and among them was Daniel. The second was under Jehoiachin, when Ezekiel was carried away. The third and final one was at the taking of Jerusalem under Zedekiah.


<hi type="bold">4. whirlwind--</hi>emblematic of God's judgments (<reference osisRef="Jer.23.19">Jr 23:19</reference>; <reference osisRef="Jer.25.32">25:32</reference>).

<hi type="bold">out of the north--</hi>that is, from Chaldea, whose hostile forces would invade Judea from a northerly direction. The prophet conceives himself in the temple.

<hi type="bold">fire infolding itself--</hi>laying hold on whatever surrounds it, drawing it to itself, and devouring it. Literally, "catching itself," that is, kindling itself [Fairbairn]. The same Hebrew occurs in <reference osisRef="Exod.9.24">Ex 9:24</reference>, as to the "fire mingled with the hail."

<hi type="bold">brightness ... about it--</hi>that is, about the "cloud."

<hi type="bold">out of the midst thereof--</hi>that is, out of the midst of the "fire."

<hi type="bold">colour of amber--</hi>rather, "the glancing brightness (literally, 'the eye', and so the glancing appearance) of polished brass. The Hebrew, chasmal, is from two roots, "smooth" and "brass" (compare <reference osisRef="Ezek.1.7">Eze 1:7</reference>; <reference osisRef="Rev.1.15">Re 1:15</reference>) [Gesenius]. The Septuagint and Vulgate translate it, "electrum"; a brilliant metal compounded of gold and silver.

4. whirlwind-- emblematic of God's judgments (Jr 23:19; 25:32). out of the north-- that is, from Chaldea, whose hostile forces would invade Judea from a northerly direction. The prophet conceives himself in the temple. fire infolding itself-- laying hold on whatever surrounds it, drawing it to itself, and devouring it. Literally, "catching itself," that is, kindling itself [Fairbairn]. The same Hebrew occurs in Ex 9:24, as to the "fire mingled with the hail." brightness... about it-- that is, about the "cloud." out of the midst thereof-- that is, out of the midst of the "fire." colour of amber-- rather, "the glancing brightness (literally, 'the eye', and so the glancing appearance) of polished brass. The Hebrew, chasmal, is from two roots, "smooth" and "brass" (compare Eze 1:7; Re 1:15) [Gesenius]. The Septuagint and Vulgate translate it, "electrum"; a brilliant metal compounded of gold and silver.


5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms" [Hengstenberg].

<hi type="bold">living creatures--</hi>So the Greek ought to have been translated in the parallel passage, <reference osisRef="Rev.4.6">Re 4:6</reference>, not as English Version, "beasts"; for one of the "four" is a man, and man cannot be termed "beast." <reference osisRef="Ezek.10.20">Eze 10:20</reference> shows that it is the cherubim that are meant.

<hi type="bold">likeness of a man--</hi>Man, the noblest of the four, is the ideal model after which they are fashioned (<reference osisRef="Ezek.1.10">Eze 1:10</reference>; <reference osisRef="Ezek.10.14">Eze 10:14</reference>). The point of comparison between him and them is the erect posture of their bodies, though doubtless including also the general mien. Also the hands (<reference osisRef="Ezek.10.21">Eze 10:21</reference>).

5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms" [Hengstenberg]. living creatures-- So the Greek ought to have been translated in the parallel passage, Re 4:6, not as English Version, "beasts"; for one of the "four" is a man, and man cannot be termed "beast." Eze 10:20 shows that it is the cherubim that are meant. likeness of a man-- Man, the noblest of the four, is the ideal model after which they are fashioned (Eze 1:10; Eze 10:14). The point of comparison between him and them is the erect posture of their bodies, though doubtless including also the general mien. Also the hands (Eze 10:21).


6. Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (<reference osisRef="Dan.7.1-Dan.7.28">Da 7:1-28</reference>). The Fathers identified them with the four Gospels: Matthew the lion, Mark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temple; two more are now added, to imply that, while the law is retained as the basis, a new form is needed to be added to impart new life to it. The number four may have respect to the four quarters of the world, to imply that God's angels execute His commands everywhere. Each head in front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cherubim were similar, only that the human faces were put looking towards each other, and towards the mercy seat between, being formed out of the same mass of pure gold as the latter (<reference osisRef="Exod.25.19">Ex 25:19</reference>, <reference osisRef="Exod.25.20">20</reference>). In <reference osisRef="Isa.6.2">Is 6:2</reference> two wings are added to cover their countenances; because there they stand by the throne, here under the throne; there God deigns to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. The face expresses their intelligence; the wings, their rapidity in fulfilling God's will. The Shekinah or flame, that signified God's presence, and the written name, Jehovah, occupied the intervening space between the cherubim <reference osisRef="Gen.4.14">Ge 4:14</reference>, <reference osisRef="Gen.4.16">16</reference>; <reference osisRef="Gen.3.24">3:24</reference> ("placed"; properly, "to place in a tabernacle"), imply that the cherubim were appointed at the fall as symbols of God's presence in a consecrated place, and that man was to worship there. In the patriarchal dispensation when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim (Chaldean dialect) were made as models of them for domestic use (<reference osisRef="Gen.31.19">Ge 31:19</reference>, Margin; <reference osisRef="Gen.31.30">Ge 31:30</reference>). The silence of the twenty-fifth and twenty-sixth chapters of Exodus to their configuration, whereas everything else is minutely described, is because their form was so well-known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (<reference osisRef="Ezek.10.20">Eze 10:20</reference>) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon's temple (<reference osisRef="1Kgs.6.23-1Kgs.6.29">1Ki 6:23-29</reference>). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared; and he assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel's temple; therefore Ezekiel's foretold temple, if literal, is yet future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the redeemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold wisdom of God (<reference osisRef="Matt.19.28">Mt 19:28</reference>; <reference osisRef="1Cor.6.2">1Co 6:2</reference>; <reference osisRef="Eph.3.10">Ep 3:10</reference>; <reference osisRef="Rev.3.21">Re 3:21</reference>; <reference osisRef="Rev.4.6-Rev.4.8">4:6-8</reference>). The "lions" and "oxen," amidst "palms" and "open flowers" carved in the temple, were the four-faced cherubim which, being traced on a flat surface, presented only one aspect of the four. The human-headed winged bulls and eagle-headed gods found in Nineveh, sculptured amidst palms and tulip-shaped flowers, were borrowed by corrupted tradition from the cherubim placed in Eden near its fruits and flowers. So the Aaronic calf (<reference osisRef="Exod.32.4">Ex 32:4</reference>, <reference osisRef="Exod.32.5">5</reference>) and Jeroboam's calves at Dan and Beth-el, a schismatic imitation of the sacred symbols in the temple at Jerusalem. So the ox figures of Apis on the sacred arks of Egypt.

6. Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (Da 7:1-28). The Fathers identified them with the four Gospels: Matthew the lion, Mark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temple; two more are now added, to imply that, while the law is retained as the basis, a new form is needed to be added to impart new life to it. The number four may have respect to the four quarters of the world, to imply that God's angels execute His commands everywhere. Each head in front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cherubim were similar, only that the human faces were put looking towards each other, and towards the mercy seat between, being formed out of the same mass of pure gold as the latter (Ex 25:19, 20). In Is 6:2 two wings are added to cover their countenances; because there they stand by the throne, here under the throne; there God deigns to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. The face expresses their intelligence; the wings, their rapidity in fulfilling God's will. The Shekinah or flame, that signified God's presence, and the written name, Jehovah, occupied the intervening space between the cherubim Ge 4:14, 16; 3:24 ("placed"; properly, "to place in a tabernacle"), imply that the cherubim were appointed at the fall as symbols of God's presence in a consecrated place, and that man was to worship there. In the patriarchal dispensation when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim (Chaldean dialect) were made as models of them for domestic use (Ge 31:19, Margin; Ge 31:30). The silence of the twenty-fifth and twenty-sixth chapters of Exodus to their configuration, whereas everything else is minutely described, is because their form was so well-known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (Eze 10:20) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon's temple (1Ki 6:23-29). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared; and he assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel's temple; therefore Ezekiel's foretold temple, if literal, is yet future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the redeemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold wisdom of God (Mt 19:28; 1Co 6:2; Ep 3:10; Re 3:21; 4:6-8). The "lions" and "oxen," amidst "palms" and "open flowers" carved in the temple, were the four-faced cherubim which, being traced on a flat surface, presented only one aspect of the four. The human-headed winged bulls and eagle-headed gods found in Nineveh, sculptured amidst palms and tulip-shaped flowers, were borrowed by corrupted tradition from the cherubim placed in Eden near its fruits and flowers. So the Aaronic calf (Ex 32:4, 5) and Jeroboam's calves at Dan and Beth-el, a schismatic imitation of the sacred symbols in the temple at Jerusalem. So the ox figures of Apis on the sacred arks of Egypt.


<hi type="bold">7. straight feet--</hi>that is, straight legs. Not protruding in any part as the legs of an ox, but straight like a man's [Grotius]. Or, like solid pillars; not bending, as man's, at the knee. They glided along, rather than walked. Their movements were all sure, right, and without effort [Kitto, Cyclopedia].

<hi type="bold">sole ... calf's foot--</hi>Henderson hence supposes that "straight feet" implies that they did not project horizontally like men's feet, but vertically as calves' feet. The solid firmness of the round foot of a calf seems to be the point of comparison.

<hi type="bold">colour--</hi>the glittering appearance, indicating God's purity.

7. straight feet-- that is, straight legs. Not protruding in any part as the legs of an ox, but straight like a man's [Grotius]. Or, like solid pillars; not bending, as man's, at the knee. They glided along, rather than walked. Their movements were all sure, right, and without effort [Kitto, Cyclopedia]. sole... calf's foot-- Henderson hence supposes that "straight feet" implies that they did not project horizontally like men's feet, but vertically as calves' feet. The solid firmness of the round foot of a calf seems to be the point of comparison. colour-- the glittering appearance, indicating God's purity.