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Here Jeremiah, following the order of the alphabet the fourth time, ²⁰⁶²⁰⁶     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. 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 כתם, catam, is properly the best gold, though the word good,הטוב 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, זהב, zaeb, and כתם catam. ²⁰⁷²⁰⁷     This chapter, like the two first chapters, begins with the word איכה, “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 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, —

The Prophet comes now to the people, though he does not include the whole people, but brings forward those who were renowned, and excelled in honor and dignity. He then says, that they were become like earthen vessels and the work of the potter’s hands, which is very fitly added. Then by the sons of Sion, whom he calls precious or glorious, he means the chief men and the king’s counselors and those who were most eminent. And he seems to allude to that prophecy which we before explained’ for he had said that the people were like earthen vessels; and he went into the house of the potter, that he might see what was made there. When the potter made a vessel which did not please him, he remodeled it, and then it assumed another form; then God declared that the people were in his hand and at his will, as the clay was in the hand of the potter. (Jeremiah 18:2; 19:11.) When he now says, that the chief men were stripped of all dignity, and reduced to another form, so as to become like earthen vessels, he no doubt sets forth by this change the judgment of God, which the Jews had for a time disregarded.

And we must bear in mind the Prophet’s object: he described the ruin of the Temple and city, that he might remind the people of the punishment which had at length been inflicted; for we know that the people had not only been deaf, but had also scoffed at and derided all prophecies and threatenings. As, then, they had not believed the doctrine of Jeremiah, he now shews that what he had predicted was really fulfilled, and that the people were finding to their cost that God did not trifle with them when he had so often threatened what at length happened. And hence we may conclude, that there was then a superfluous splendor in garments, for we read that they had been clad or clothed in gold; surely it was a display too sumptuous. There is, however, no wonder, for we know that Orientals are far too much given to such trumperies.

Now, if the other reading, that the sons of Sion had been before compared to gold, ²⁰⁸²⁰⁸     The value, and not the appearance, is evidently meant: the “sons of Sion” were “precious,” as here expressly stated. In this respect they had been of the same estimate with gold; but now they were as worthless as potter’s vessels: they were so esteemed and treated, —
   The sons of Sion were precious,
Of worth equal to pure gold;
How is this! they have been deemed as earthen vessels,
The work of the hands of the potter.
    — Ed. be more approved, the passage must be extended to all their dignity and to all those gifts by which they had been favored and had become illustrious. I have already reminded you, that the work of the potter’s hands is here to be taken for the vessels or the earthen flagons; but it was the Prophet’s object to enlarge on that reproach, which ]lad been before incredible. It follows —