Lamentations - The Sermon Depository

ejus; facta est Jerusalem in
abominationem inter ipsos (vel,
tanquam immunda, vel, menstruata,
hdn, enim vocater mulier menstruata
apud Moseu.)
The Prophet first says that Jerusalem had expanded her hands, as a token
of sorrow, or that she might seek friends from every side; for when we
wish to move men to pity, we stretch forth our arms. I wonder how it
came to the minds of some to say that Jerusalem had broken bread with
her hands. This is extremely puerile. Some have rendered the words, that
she had broken with her hands, understanding thereby that she had
clapped with her hands. It is, however, a harsh mode of speaking; I retain
the most suitable sense, that Jerusalem had expanded her hands. The
word rp, peresh, means also to disperse, or scatter; but the Prophet no
doubt means the expansion of the hands, as though Jerusalem had said that
she was like a woman lamenting her calamities, and seeking friends on
every side to give her some consolation. And we may gather the meaning
of the Prophet from the passage itself, Sion, it is said, by spreading hands
calls her friends, and no one is a comforter: these clauses ought to be read
together, that is, that Sion expanded her hands, and yet no one responded
to alleviate her sorrow by consolation.
It follows, that Jehovah had commanded respecting Jacob, that through
his circuits adversaries should afflict him. The Prophet again reminds us
that these evils did not happen through men, but that God had resolved in
this manner to punish the obstinate impiety of the people. Lest, then, the
Jews should give vent to their sorrow, and ascribe it to the Chaldeans, as it
was commonly done, he recalls their attention to God himself, and says
that the Chaldeans, however cruel they were, yet did nothing merely
through their own impulse, but through God’s command. He adds, through
the circuits, that the Jews might know that there was no escape, for God
held them all as though they were shut up. For we can in various ways
escape from the hands of men; but when God is our enemy, we in vain
seek hiding-places. The Prophet then teaches us that subterfuges did not
avail the Jews, because God on every side kept them shut up.
He says at length that Jerusalem was like a menstruous woman, or was an
abomination; for hdn, nede, may be rendered uncleanness, or abomination,
and is often a noun substantive; and I am disposed so to render it, even
that Jerusalem was regarded as filth, as though the Prophet had said that
there was no humanity or moderation in the enemies of the Jews, because
they were not counted as men, but as offscourings, as an abominable filth.
F21
Now, if such a thing happened to the ancient Church, let us not wonder if
at this day also God should deal with us more severely than we wish. It is,
indeed, a very bitter thing to see the Church so afflicted as to have the
ungodly exulting over its calamities, and that God’s children should be as
the refuse and filth of the world. But let us patiently bear such a condition;
and when we are thus contemptuously treated by our enemies, let us know
that God visits us with punishment, and that the wicked do nothing except
through the providence of God, for it is his will to try our faith, and thus
to shew himself a righteous judge: for if we rightly consider in how many
ways, and how obstinately we have provoked his wrath, we shall not
wonder if we also be counted at this day an abomination and a curse. It
follows, —
Lamentations 1:18
18. The Lord is righteous; for I
have rebelled against his
commandment: hear, I pray you,
all people, and behold my virgins
and my young men are gone into
captivity.
18. Justus ipse Jehova, quia os
ejus exacerbavi: Audite agedum