Lamentations 4:16

For when any one travels, and his mind composed, he attends to the road that he may not go astray; but he who trembles, or is filled with fear, forgets the way, and wanders from the right course. So, then, our Prophet now says, that the Jews fled and also wandered; for he uses the particle gm, gam, also; they also wandered, he says, even through that trepidation by which they were smitten. They have said among the nations, They shall not return to dwell; that is, they are scattered and driven among various nations without hope of returning. We now see what the Prophet meant to show, even that the Jews had no reason to complain of their exile, because they had so infected the holy city with their vices, that they were hence driven by their own filth; this is one thing: and, then, that so great was the mass of their evils, that they were seized with fear; and thus they did not keep on the right way, but turned into devious paths and met darkness; and, in the last place, he adds, as a continuation of what he had said, that there was no hope of a return. Lamentations 4:16 16. The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders. 16. Facies Jehovae divisit (vel, dissipavit) eos; non adjiciet ad respiciendum eos; faciem sacerdotum non reveriti sunt (vel honore persequuti,) et senum non fuerunt miserti. He explains himself by saying, that they had been scattered from the face of Jehovah.

The meaning then is, that they wandered as the blind, and were polluted in all the streets of the city, because they could not escape uncleanness, which met them everywhere; that is, because the city, as I have said, was full of so many pollutions, that they could not turn either here or there and avoid uncleanness. [216] As to the words, polluted with blood, they refer to the ceremonial law. There were indeed various kinds of pollutions, but this was the chief. He accommodates his expressions to his own age, and follows what was prescribed by the law. He, however, alludes to the sins designated by blood. We, in short, see that the whole of Jerusalem was so polluted with defilements, that no one could go forth without falling on some uncleanness. A confirmation follows, which also interpreters have not understood, -- This clause has been variously explained. The whole passage from Lamentations 4:12-16 inclusive, ought to be considered. The taking of Jerusalem is said to have been incredible, even to heathens. Then the Prophet, in Lamentations 4:13, tells the cause — "the sins of the prophets and the iniquities of the priests;" and in Lamentations 4:14, 15, and 16, he describes their shame and their punishment at the siege, when the people found out by experience that they had be deceived by them, — 13. For the sins of her prophets, For the iniquities of her priests, Who had shed in the midst of her The blood of the righteous, — 14.

4:13-20 Nothing ripens a people more for ruin, nor fills the measure faster, than the sins of priests and prophets. The king himself cannot escape, for Divine vengeance pursues him. Our anointed King alone is the life of our souls; we may safely live under his shadow, and rejoice in Him in the midst of our enemies, for He is the true God and eternal life.

The anger of the Lord hath divided them,.... Or, "the face of the Lord" (f); the anger that appeared in his face, in the dispensation of his providence, removed them out of their own land, and dispersed them among several countries and nations of the world, and as they now are: these are not the words of the Heathens continued, but of the prophet: he will no more regard them; or, "he will not add to look on them" (g), with a look of love, but continue his anger and resentment: they respect not the persons of the priests, they favour not the elders; which is to be considered either as the sin of the false prophets and priests before described, which was the cause of their punishment; that they east great contempt on the true prophets of the Lord, as Jeremiah and others, and showed no regard to the elders of the people, or those godly magistrates; who would have corrected and restrained them: or else this is said of the nations among whom they were dispersed, as the Targum; who would pay no respect to their characters as priests, or show any pity to them on account of their age. (f) "facies Domini", V. L. Montanus, Piscator. (g) "non addet aspicere eos", Montanus.

16 . hath divided them ] hath scattered them (among the nations). they ] men , as in the previous v . elders ] with LXX read prophets , which is more in harmony with the preceding context. Pe. suggests that “elders” may have been substituted through the influence of Lamentations 5:12 .

These words seem to be the language of their enemies triumphing over them, as discerning that their God was provoked against them, and would have no more regard or respect unto them; and that they had misused his prophets, which agreeth with 2 Chronicles 36:16 . But others rather think these latter words (if not the former also) are the prophet’s words, expressive of the cause of their miseries, viz. the Lord’s anger, who had divided them, &c., and the effect of it, their enemies having no regard to the most grave and venerable persons amongst them.

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 (Ps 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.

This was the judgment of God. His face (i.e., in this connection, His angry look; cf. Leviticus 17:10 ; Psalm 21:10 ) has scattered them (חלּק as in Genesis 49:7 ). No longer does He (Jahveh) look on the, sc. graciously. The face of the priests is not regarded. נשׂא, πρόσωπον λαμβάνειν, to regard the person of any one, i.e., to have respect to his position, dignity, and age: the expression is here synonymous with חנן, to show favour. The subject is indefinite, but the enemy is meant. Thus the threatening in Deuteronomy 28:50 is fulfilled on them. זקנים does not mean "elders," but "old men," for the words can be referred only to the priests and prophets formerly spoken of.