Lamentations 4:4 4. The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them. 4. Adhaesit lingua lactantis ad palatum ejus in siti; parvuli petierunt panem, dividens nemo illis (hoc est, nemo est qui illis dividat, id est, porrigat.)
He says that sucking children were so thirsty, that the tongue was as it were fixed to the palate; and it was a dreadful thing; for mothers would willingly pour forth their own blood to feed their infants. When, therefore, the tongue of a child clave to his mouth, it seemed to be in a manner beyond nature. Among other calamities, then, the Prophet names this, that infants pined away with thirst, and also that children sought bread in vain. He speaks not in the latter instance of sucklings, but. of children three or four years old. Then he says that they sought or asked for bread, but that there was no one to give.
He describes here the famine of the city, of which he had predicted, when he declared that it would be better with the slain than with the people remaining alive, for a harder conflict with famine and want would await the living. But this was not believed. Now, then, the Prophet upbraids the Jews with their former perverseness. He afterwards adds, —
Lamentations 4:5
Lamentations 4:5 5. They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills. 5. Qui comedebant ad delicias (hoc est, in deliciis, ad verbum, למעדנים,) perierunt in plateis; qui educati fuerant in coccino (ad coccinum,) amplexi sunt stercora.
Here he goes on farther, and says, that they had perished with famine who had been accustomed to the most delicate food. He had said generally that infants found nothing in their mothers’ breasts, but pined away with thirst, and also that children died through want of bread. But he now amplifies this calamity by saying, that this not only happened to the children of the common people, but also to those who had been brought up delicately, and had been clothed in scarlet and purple.
Then he says that they perished in the streets, and also that they embraced the dunghills, because they had no place to lie down, or because they sought food, as famished men do, on dunghills. It seems to be a hyperbolical expression; but if we consider what the Prophet has already narrated and will again repeat, it ought not to appear incredible, that those who had been accustomed to delicacies embraced dunghills; for mothers cooked their own children and devoured them as beef or mutton. There is no doubt but that the siege, of which we have before read, drove the people to acts too degrading to be spoken of, especially when they had become blinded through so great a pertinacity, and had altogether hardened themselves in their madness against God. It follows, —
Lamentations 4:6
Lamentations 4:6 6. For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her. 6. Et major fuit poena filiae populi mei poena Sodomae (ad verbum est, iniquitas filiae populi mei peccato vel scelere Sodomae; sed statim, dicam cur de poena exponam potius quam de ipso scelere,) quae eversa fuit tanquam momento; non manserunt in ea plagae (alii vertunt, et non castrametatae sunt manus; sed postea etiam dicam cur mihi magis placeat illa versio.)
The Prophet says first,, that the punishment of his people was heavier than that of Sodom. If any one prefers the other version, I will not contend, for it is not unsuitable; and hence also a most useful doctrine may be drawn, that we are to judge of the grievousness of our sins by the greatness of our punishment for God never exceeds what is just when he takes vengeance on the sins of men. Then his severity shews how grievously men have sinned. Thus, Jeremiah may have reasoned from the effect to the cause, and declared that the people had been more wicked than the Sodomitites. Nor is this unreasonable; for if the Jews had not fallen into that great wickedness of which the Sodomites were guilty, yet the Prophets everywhere charged them as men who not only equaled but also surpassed the Sodomites, especially Ezekiel, (Ezekiel 16:46, 47.) Isaiah also called them the people of Gomorrha, and the king’s counselors and judges, the princes of Sodom, (Isaiah 1:9, 10.) This mode of speaking is then common in the Prophets, and the meaning is not unsuitable.
But as he dwells only on the grievousness of their punishment, the other explanation seems more simple; for I regard not what is plausible, but accept the true meaning. Let us then repeat the Prophet’s words: greater is the punishment of my people, etc. The word עון, oun, means punishment as well as iniquity; this is certain, beyond dispute. Now חטאת, chethat, means also both sin and punishment. It is hence applied to expiations; the sacrifice for sin is called חטאת, chethat. As to the words, then, they designate punishment as well as sin, the cause of it. But the reason which follows leads me to consider punishment as intended, for he says that Sodom was overthrown as in a moment. Here, doubtless, we see that the sins of the Jews are not compared to the sins of the Sodomites, but their destruction only: God had overthrown Sodom, as afterwards he overthrew Jerusalem; but the ruin of Sodom was milder, for it perished in a moment — for when God had dreadfully thundered, the Sodomites and their neighboring citizens were immediately destroyed; and we know that the shorter the punishment, the more tolerable it is. As the Prophet here compares the momentary destruction of Sodom with the prolonged ruin of the city and slaughter of the people, we see that what is spoken of is not sin, but on the contrary God’s judgment.
There is yet no doubt but that the Prophet summoned the Jews to God’s tribunal, that they might know that they deserved such a vengeance, and that they might perceive that they were worse than the Sodomites. For it was not the Prophet’s object to expostulate with God, or to charge him with having been too rigid in destroying the city of Jerusalem. As, then, the Prophet does not charge God either with injustice or with cruelty, it is certain that punishment is what is here set forth, in order that the people might know what they deserved.
But the words declare nothing more than that God’s vengeance had been severer towards the Jews than towards the Sodomites. How so? it is evident from this reason, because Sodom was consumed as in a moment; and then it is added, and strokes remained not on her. The word יד, id, as it is well known, means hand, a place, but sometimes, metaphorically, a stroke. Interpreters vary here, but I shall not recite the opinions of all, nor is it needful. Those who seem to come nearest to the words of the Prophet, render them thus, “and hands (or forces) have not encamped against her.” But this is a forced and far-fetched meaning. It would run better, “have not remained.” The verb חול chul, means sometimes to encamp and sometimes to remain, to settle. Then the most appropriate meaning would be, that strokes settled not on the Sodomites, while the Jews pined away in their manifold evils. For they did not immediately perish like the Sodomitites; but when God saw them so obstinate in their wickedness, he destroyed some by famine, some by pestilence, and some by the sword; and then the city was not immediately demolished altogether, as it often happens when enemies make a slaughter and kill men, women, and children; but this people were not so destroyed. Many of them were driven into exile, and some of the common people were left to inhabit the ruined cities, for there was dreadful desolation. The king himself, as it has before appeared, was removed to Babylon, but his eyes had previously been pulled out, and his children slain in his presence.
We hence see that the destruction of the city was like a slow consumption: and that thus strokes remained there as it were fixed, which did not happen to Sodom; for Sodom suddenly perished when God thundered against it; but the hand of God did not depart from the Jews, and the strokes or smitings, as I have said, were fixed on them and continued. It follows, —
Lamentations 4:7-8
Lamentations 4:7-8 7. Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire: 7. Candidiores Nazaraei ejus nive, (vel, puriores,) candidiores laete, rubicundi fuerunt corpore suo (neque enim hoc potest accipi de ossibus) supra lapillos preciosos, sapphirus excisio ipsorum: 8. Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick. 8. Obtenebrata est prae caligine forma ipsorum, non agniti in plateis; adhaesit cutis eorum ossi ipsorum, (hoc est, ossibus;) exaruit, fuit tanquam lignum.
Here the Prophet speaks of Nazarites, by whom we know the worship of God was honored; for they, who were not content with the common observance of the Law, consecrated themselves to God, that by their example they might stimulate others. It was then a singular zeal in a few to consecrate themselves, so as to become Nazarites, or separated. What this custom was may be known from the sixth chapter of Numbers. For God, who has always repudiated all fictitious forms of worship, prescribed to the Nazarites what he approved in every particular. Hence Moses carefully men-honed all those things which were to be observed by the Nazarites.
As to the present passage, it is enough to say, that the Nazarites were peculiarly devoted to God’s service during the time of their separation, for it was only a temporary service.
Then the Prophet brings them forward, that it might hence be evident how sad was the change, which he never could have made the Jews to believe. He says that the Nazarites were purer than snow, and whiter that milk, and also ruddier than precious stones, so that they might be corn-pared to sapphire; for, by saying sapphire was their cutting, he means that they were like sapphires well polished. Now we know that the Nazarites abstained from wine and strong drink: hence abstinence might have lessened somewhat of their ruddiness. For he who is accustomed to drink wine, if he abstains for a time, is apt to grow pale; lie will then lose almost all his color, at least he will not be so ruddy; nor will there appear in his face and in his members so much rigor as when he took his ordinary support. Jeremiah, in short, teaches us flint the blessing of God was conspicuous in the Nazarites, for he wonderfully supported them while they were for a time abstinence.
Now, on the contrary, he says that the Nazarites were become withered, that their skin clave to their bones, that, in short, they were so deformed that they could not be known, not only in obscure corners, but even in the open street, hi the middle of the market-place. We hence learn that as the favor of God had before appeared as to the Nazarites, so now also his vengeance might be certainly known, because they had fallen off from their vigor, and were reduced to a degrading deformity.
The Prophet at the same time shews that worship according to the law had in a manner deteriorated on account of the vices of the people; and this is the design of the whole, as I reminded you at the beginning. For there is no doubt but that he wished to rouse the Jews, that they might at length raise up their eyes to God; for they had long grown torpid in their vices, and had been even inflated with diabolical pride; hence was their inveterate obstinacy. As long as the Temple stood, they thought that they satisfied God by the sacrifices they offered. When the Prophet now tells them that the stones of the Temple were thrown down, it hence follows that the Temple was profaned’ whence this profanation? from the wickedness of the people. The Chaldeans, indeed, thought that they brought a great reproach on God when they demolished the Temple; but, as long pollution had preceded, our Prophet now represents to the Jews their sins as in a mirror or a living form; for they had polluted the Temple before the Chaldeans. So also he shews that the worship according to the law was no longer pleasing to God, for they had mocked him with empty specters; for it was only a vain display when there was no integrity within. The Prophet then shews to them what, he could before by no means have persuaded them to believe, that God was in no way pleased with the external worship of the Jews, while they were audaciously violating the whole law. It afterwards follows, —
Lamentations 4:9
Lamentations 4:9 9. They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field. 9. Meliores fuerunt occisi gladio quam occisi fame; fluxerunt transrossi a fructibus agri.
The beginning of the verse is without any difficulty; for the Prophet says that it happened better to those who immediately perished by the sword than to others who had to struggle with famine, according to what he had lately said, that the punishment of Sodom was more tolerable, because it was suddenly executed. Sudden death is the easiest And the Prophet, when complaining that the ungodly prospered, so that the faithful sometimes envied them, says that they die as it were in a moment, and are taken away from the world; but he says that the faithful are held, as it were, captive by the snares of death, and protract life in perpetual languor. For this reason the Prophet now says that the punishment of death would have been light to the Jews. And yet we know that. a violent death is regarded by us with horror. For he who dies on his bed is said to yield to his fate, as he seems to pay what he owes to nature; but, he who is slain by the sword is violently snatched away, and, as it were, contrary to nature. Violent death, then, is always horrible. But the comparison used by the Prophet amplifies the atrocity of their punishment, because it would have been more desirable to have been killed at once than to remain alive to struggle with famine.
And he expresses himself more clearly by saying that they pined away, having been pierced through by the fruits of the earth There is here some obscurity, but by the fruits of the earth, we are no doubt to understand all kinds of food. Some consider that “defect,” or failure, is to be understood. But the Prophet speaks much more emphatically, even that all the productions of the earth took vengeance on this wicked people, by refusing the usual supply. The earth is the servant of God’s bounty and kindness; for it is the same as though he with his hand extended food to us, when the earth opens its bowels; so also the productions of the earth are evidences of God’s paternal love towards us. Now, when the fruits of the earth withdraw themselves from us, they are as it were the weapons to execute God’s vengeance. So, then, the Prophet means that the Jews had been pierced through by the fruits of the earth, and thus had pined away; as though he had said, that they had not been pierced by the sword, but had been wounded by famine, for the productions of the earth became, as it were, swords, while yet they sustain, as we have said, the life of men.