1 How is the gold become dim! (how) is the most pure gold changed! The stones of the sanctuary are poured out at the head of every street.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Here Jeremiah, following the order of the alphabet the fourth time, [1] deplores the ruin of the city, and the destruction of the priesthood and of the kingdom. For they are mistaken who think that the death of Josiah is here lamented; for there are here many things, which we shall see as we proceed, which do not suit that event. There is no doubt but that this mournful song refers to the destruction of the Temple and city; but when Josiah was killed, the enemy had not come to the city, and the stones of the Temple were not then east forth into the streets and the public roads. There are also other things which we shall see, which did not then happen. It follows then that here is described the terrible vengeance of God, which we have had already to consider. He begins by expressing his astonishment, How obscured is the gold! and the precious gold! for ktm, catam, is properly the best gold, though the word good,htvv ethub, is added to it. We may hence conclude that it generally denotes gold only. He mentions, then, gold twice, but they are two different words in Hebrew, zhv, zaeb, and ktm catam. [2] Now he speaks figuratively in the former part of the verse; but there is no doubt but that by the gold, and the finest gold, as it is rendered, he means the splendor of the Temple; for God had designed the Temple to be built, as it is well known, in a very magnificent manner. Hence he calls what was ornamental in the Temple gold. He then speaks without a figure, and says, that the stones were thrown here and there in all directions. Some, indeed, think that these words refer to the sacred vessels, of which there was a large quantity, we know, in the Temple. But this opinion is not probable, for the Prophet does not complain that the gold was taken away, but that it was obscured, and changed. It is then, no doubt, a metaphorical expression. But he afterwards explains himself when he says that the stones of the sanctuary were cast forth here and there along all the streets. It was indeed a sad spectacle; for God had consecrated that temple to himself, that he might dwell in it. When therefore the stones of the sanctuary were thus disgracefully scattered, it must have grievously wounded the minds of all the godly; for they saw that God's name was thus exposed to reproaches. Nor is there a doubt but that the Chaldeans vomited forth many reproaches against God when they thus scattered the stones of the temple. It hence appears, that the Prophet did not without reason exclaim, How has this happened! for such a sight must have justly astonished all the godly, seeing as they did the degradation of the temple connected with a reproach to God himself. It follows, --
1 - Here, as in the two first chapters, the verses only begin alphabetically, but instead of having three or six lines, they have only two or four. -- Ed.
2 - This chapter, like the two first chapters, begins with the word 'ykh, "How this!" and the verbs are in the future tense, used for the present. -- How is this! tarnished is gold, Changed is fine gold, the best: Cast forth are the sacred stones At the head of every street. -- Ed
The stones of the sanctuary - Or, the hallowed stones, literally stones of holiness, a metaphor for the people themselves. The actual stones of the temple would not be thus widely thrown about as to be seen everywhere, but the prophet has already affirmed this of the young children dying of hunger (compare Lamentations 2:19).
How is the gold become dim - The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flourishing state of their affairs in former times. Here they are compared to gold, זהב zahab, native gold from the mine, which, contrary to its nature, is become dim, is tarnished; and even the fine, the sterling gold, כתם kethem, that which was stamped to make it current, is changed or adulterated, so as to be no longer passable. This might be applied to the temple, but particularly to the fallen priests and apostate prophets.
The stones of the sanctuary - אבני קדש abney kodesh, the holy stones; the Jewish godly men, who were even then the living stones of which God built his Church.
How is the (a) gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out at the head of every street.
(a) By the gold he means the princes, as by the stones he understands the priests.
How is the gold become dim!.... Or "covered" (b); or hid with rust, dust, or dirt; so that it can scarcely be discerned:
how is the most fine gold changed! this may be literally true of the gold of the temple; and so the Targum calls it
"the gold of the house of the sanctuary;''
with which that was overlaid, and many things in it, 1-Kings 6:21; and was sadly sullied and tarnished with the burning of the temple, and the rubbish of it: its brightness was lost, and its colour changed; but though there may be an allusion to that, it is to be figuratively understood of the people of God; for what is here expressed in parabolical phrases, as Aben Ezra observes, is in Lamentations 4:2 explained in proper and literal ones: godly and gracious men, there called the precious sons of Zion, are comparable to gold, even the most fine gold; partly because of their habit and dress; gold of Ophir; clothing of wrought gold; the rich robe of Christ's righteousness; which, for its brightness and splendour, is like the finest gold; and is as lasting and durable as that; and in which the saints look like a mass of pure gold, Psalm 45:9; and partly because of the graces of the Spirit in them, which are like gold for their purity, especially when tried; for their value, and the enriching nature of them, and their duration; particularly the graces of faith, hope, love, humility, which are like rows of jewels, and chains of gold, and as ornamental as they; see Song 1:10; as also because of the doctrines of grace received by them, which are more to be desired than gold, than fine gold; and are better than thousands of gold and silver, by reason of their intrinsic worth and value; for their purity and brightness, being tried and purified, and because of their duration, Psalm 19:10; as well as on account of the riches of grace and glory they are possessed of, and entitled to: now this, in either of the senses of it, cannot be lost as to substance, only become dim; may lose its brightness and glory, and like gold change its colour, but not its nature; and; this may be the case of good men, comparable to it; when there is a decline in them, with respect to the exercise of grace; faith in Christ and his righteousness is low, hope not lively, and love waxen cold; when there is a veil drawn over the Gospel, a great opposition to it, and a departure from it; or the doctrines of it are not so clearly and consistently preached; and when there is a failure in a holy walk, and conversation becoming it; all which is matter of lamentation:
the stones of the sanctuary are poured out in the top of every street; in the literal sense it may regard the costly stones of the temple, which, when that was destroyed, not only lay in heaps; but many of them, at least, were separated and scattered about, and carried into every corner of the city, and the streets of it, and there lay exposed, neglected, and trampled upon; see 1-Kings 5:17; but, in the figurative sense, it designs the people of God; who, though they are taken out of the common quarry and pit of mankind, and are by nature as common stones; yet by the Spirit and grace of God are made living and lively ones, and are hewn and fitted for the spiritual building the church; where they are laid, and are as the stones of a crown, as jewels and precious stones; but when there are animosities, contentions, and divisions among them, so that they disunite, and are scattered from one another, their case is like these stones of the sanctuary; and which is to be lamented. It is by some Jewish writers (c) interpreted of great personages, as princes, and great men of the earth.
(b) "rubigine obducetur", Montanus; "obtectum vel absconditum", Vatablus. So Ben Melech. (c) Vid. R. Song. Urbin. Ohel Moed, fol. 50. 1.
What a change is here! Sin tarnishes the beauty of the most exalted powers and the most excellent gifts; but that gold, tried in the fire, which Christ bestows, never will be taken from us; its outward appearance may be dimmed, but its real value can never be changed. The horrors of the siege and destruction of Jerusalem are again described. Beholding the sad consequences of sin in the church of old, let us seriously consider to what the same causes may justly bring down the church now. But, Lord, though we have gone from thee in rebellion, yet turn to us, and turn our hearts to thee, that we may fear thy name. Come to us, bless us with awakening, converting, renewing, confirming grace.
THE SAD CAPTURE OF JERUSALEM, THE HOPE OF RESTORATION, AND THE RETRIBUTION AWAITING IDUMEA FOR JOINING BABYLON AGAINST JUDEA. (Lamentations. 4:1-22)
gold--the splendid adornment of the temple [CALVIN] (Lamentations 1:10; 1-Kings 6:22; Jeremiah 52:19); or, the principal men of Judea [GROTIUS] (Lamentations 4:2).
stones of . . . sanctuary--the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
The misery that has come on the inhabitants of Jerusalem is a punishment for their deep guilt. The description given of this misery is divided into two strophes: for, first (Lamentations 4:1-6), the sad lot of the several classes of the population is set forth; then (Lamentations 4:7-11) a conclusion is drawn therefrom regarding the greatness of their sin.
The top - Are scattered in the head of every street.
*More commentary available at chapter level.