He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (4) He stood with his right hand . . .—The point of the phrase is that the “right hand,” the natural symbol of divine power, which had been of old stretched forth to protect, was now seen shooting the arrows and wielding the sword of vengeance.Slew all that were pleasant . . .—Better, “Destroyed ail that was pleasant,” the destruction including not only warriors and youths, but everything dear and precious. The tabernacle . . .—Not the Temple, but the city itself as the habitation of the people, who are collectively represented as “the daughter of Zion.” 2:1-9 A sad representation is here made of the state of God's church, of Jacob and Israel; but the notice seems mostly to refer to the hand of the Lord in their calamities. Yet God is not an enemy to his people, when he is angry with them and corrects them. And gates and bars stand in no stead when God withdraws his protection. It is just with God to cast down those by judgments, who debase themselves by sin; and to deprive those of the benefit and comfort of sabbaths and ordinances, who have not duly valued nor observed them. What should they do with Bibles, who make no improvement of them? Those who misuse God's prophets, justly lose them. It becomes necessary, though painful, to turn the thoughts of the afflicted to the hand of God lifted up against them, and to their sins as the source of their miseries.He stood with his right hand ... - i. e. that right hand so often stretched out to help now grasped a weapon ready for Judah's destruction.Were pleasant - Or, was "pleasant." Put full stop after "eye." Begin the third distich thus: In the tabernacle - (or, tent) of the daughter of Zion. 4. (Isa 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. That is, God (whom by their sins they had provoked and made their enemy) behaved himself as an enemy, bending his bow, and stretching out his right hand, and slew their young men and maidens, who were pleasant to look upon; and had brought judgments upon them like fire, which devours without any discrimination.He hath bent his bow like an enemy,.... God sometimes appears as if he was an enemy to his people, when he is not, by his conduct and behaviour; by the dispensations of his providence they take him to be so, as Job did, Job 16:9; he bends his bow, or treads it, for the bending or stretching the bow was done by the foot; and as the Targum, "and threw his arrows at me:'' he stood with his right hand as an adversary; with arrows in it, to put into his bow or with his sword drawn, as an adversary does. The Targum is, "he stood at the right hand of Nebuchadnezzar and helped him, when he distressed his people Israel:'' and slew all that were pleasant to the eye; princes and priests, husbands and wives, parents and children, young men and maids; desirable to their friends and relations, and to the commonwealth: in the tabernacle of the daughter of Zion he poured out his fury like fire; that is, either in the temple, or in the city of Jerusalem, or both, which were burnt with fire, as the effect of divine wrath and fury; and which itself is comparable to fire; like a burning lamp of fire, as the Targum; or rather like a burning furnace or mountain; see Nahum 1:6. He {f} hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire.(f) Showing that there is no remedy but destruction where God is the enemy. EXEGETICAL (ORIGINAL LANGUAGES) 4. Jehovah is likened to an archer (cp. Job 16:13), aiming His bow with deadly effect against the goodliest of the people. The metre is incomplete, a part of the third line having apparently been lost. We should (with Löhr) read as the second line, “And hath slain … daughter of Zion.”with his right hand] that which has hitherto been the symbol of His help. Verse 4. - The beginning of the verse seems slightly out of order (see the Septuagint). And slew all that were pleasant, etc. The correct rendering is, And slew all that was pleasant to the eye: in the tent of the daughter of Zion he poured out his fury like fire. The Authorized Version (following the Targum) seems to have thought that the youth of the population alone was intended. But, though Ewald also adopts this view, it seems to limit unduly the meaning of the poet. By "tent" we should probably understand "dwelling," as Jeremiah 4:5, and often; Isaiah 16:5, "the tent of David;" Psalm 78:67, "the tent of Joseph." Lamentations 2:4In Lamentations 2:3 and Lamentations 2:4, the writer describes the hostile conduct of the Lord towards Israel, by which the kingdom of Judah was destroyed. Thenius utterly mistakes the poetic character of the description given, and evidently finds in it the several events that occurred up to the taking of the city, all mentioned in their natural order; according to this, the perfects would require to be translated as preterites. But this view can be made out only by giving an arbitrary meaning to the several figures used; e.g., it is alleged that "every horn" means the frontier fortresses, that the expression "before the enemy" refers to the time when the latter turned his face against Jerusalem, and so on. The three members of Lamentations 2:3 contain a climax: deprivation of the power to resist; the withdrawal of aid; the necessary consequence of which was the burning like a flame of fire. "To cut down the horn" means to take away offensive and defensive power; see on Jeremiah 48:25. "Every horn" is not the same as "all horns," but means all that was a horn of Israel (Gerlach). This included not merely the fortresses of Judah, but every means of defence and offence belonging to the kingdom, including men fit for war, who are neither to be excluded nor (with Le Clerc) to be all that is understood by "every horn." In the expression ימינו...השׁיב, the suffix, as in קשׁתּו, Lamentations 2:4, refers to Jahveh, because the suffix joined to יד always points back to the subject of the verb השׁיב; cf. Psalm 74:11. God drew back His hand before the enemy, i.e., He withdrew from the people His assistance in the struggle against the enemy. Such is the meaning given long ago by the Chaldee: nec auxiliatus est populo suo coram hoste. ויּבער בּיעקב does not mean "He consumed Jacob;" but He burned (i.e., made a conflagration) in Jacob; for, in every passage in which בּער is construed with בּ, it does not mean to "burn something," but to burn in or among, or to kindle a fire (cf. Job 1:16, where the burning up is only expressed by ותּאכלם, Numbers 11:3; Psalm 106:18), or to set something on fire, Isaiah 42:25. The burning represents devastation; hence the comparison of יבער with "like fire of flame ( equals flaming, brightly blazing fire, cf. Isaiah 4:5; Psalm 105:32) that devours round about." The subject of יבער is Jahveh, not ira Jovae (Rosenmller), or להבה (Neumann), or the enemy (Gerlach). The transition from the perfect with ו consec. does not cause any change of the subject; this is shown by Lamentations 2:4 and Lamentations 2:5, where also the second clause is connected with the first by means of ו consec. But the statement of Gerlach - that if Jahveh and not the enemy be the subject, then the consecutive sentence (the burning among Jacob as the result of the withdrawal of Jahveh's hand before the enemy) would be inexplicable - gives no evidence of its truth. The kindling or making of the fire in Jacob is, of course, represented as a result of what is previously stated, yet not as the consequence merely of the withdrawal of his hand, but also of the cutting off of every horn. In both of these ways, God has kindled in Jacob a fire which grows into a destructive conflagration. - In Lamentations 2:4 the idea is still further developed: God not merely delivered up His people to the enemy, leaving them defenceless and helpless, but also came forward Himself to fight against them as an enemy. He bent His bow like a warrior, showing Himself, in reference to His claims, as an adversary or oppressor. The specification "His right hand" is added, not so much for the purpose of defining more exactly the activity of the right hand (using it to shoot the arrows or wield the sword; cf. Deuteronomy 32:41., Psalm 7:13.), as rather with the view of expressing more precisely the hostile attitude of God, since the right hand of God is at other times represented as the instrument of help. The expression "and He slew," which follows, does not require us to think of a sword in the right hand of God, since we can also kill with arrows. God slew as an enemy; He destroyed everything that was precious in men's sight, i.e., to merely omnes homines aetate, specie, dignitate conspicuos (C. B. Michaelis, Rosenmller, Thenius); for, in Psalm 78:47, חרג is also used with reference to the effect of hail on the vine; and the arrows shot from the bow are merely named by synecdoche, and by way of specification, as instruments of war for destruction. Still less can מחמדּי־עין signify omnia ea templi ornamenta, quibus merito gloriabatur populus (Kalkschmidt), since it is not till Lamentations 2:6. that the temple is spoken of. "The word is to be taken in its widest generality, which is indicated by 'all;' accordingly, it comprehends everything that can be looked upon as dear," including children (cf. Ezekiel 24:25) and the sanctuary, though all these do not exhaust the meaning of the word (Gerlach). Upon the tent of the daughter of Zion He poured out His fury in fire. The daughter of Zion means the inhabitants of Jerusalem: her tent is not the temple (Kalkschmidt, Ewald), which is never called the tent of the daughter of Zion, but only that of Jahveh (1 Kings 2:28, etc.); but her house, i.e., the city as a collection of dwellings. The figure of the outpouring of wrath is often used, not only in Jeremiah 6:11; Jeremiah 10:25; Jeremiah 42:18, etc., but also in Hosea 5:10; Zephaniah 3:8; Psalm 69:25; Psalm 76:6, etc. Links Lamentations 2:4 InterlinearLamentations 2:4 Parallel Texts Lamentations 2:4 NIV Lamentations 2:4 NLT Lamentations 2:4 ESV Lamentations 2:4 NASB Lamentations 2:4 KJV Lamentations 2:4 Bible Apps Lamentations 2:4 Parallel Lamentations 2:4 Biblia Paralela Lamentations 2:4 Chinese Bible Lamentations 2:4 French Bible Lamentations 2:4 German Bible Bible Hub |
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