Exegetical and Hermeneutical Commentary of Lamentations 2:3
He hath cut off in [his] fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth round about.
3. Jehovah has ( a) cut off the mighty ones of Israel, ( b) withdrawn His own protection from His people, ( c) taken the offensive against them.
all the horn ] mg. every horn, the horn being the symbol of power.
burned up Jacob ] He has carried destruction into the heart of the nation.
Fuente: The Cambridge Bible for Schools and Colleges
Since the horn is the symbol of power, the cutting off of every horn means the depriving Israel of all power of resistance. The drawing back of Gods right hand signifies the withdrawal of that special Providence which used to protect the chosen people.
And he burned … – Or, and he kindled a fire in Jacob: as the active enemy of Jacob, Himself applying the torch.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. The horn of Israel] His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns.
Hath drawn back his right hand] He did not support us when our enemies came against us.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He hath cut off in his fierce anger all the horn of Israel; that is, the beauty and strength of Israel, so horn signifieth by a usual metaphor in Scripture, Psa 74:4; Jer 48:25, &c., the horn being much the beauty of the beast, as also that member by which the beast puts forth its strength in assaulting its adversary.
He hath drawn back his right hand from before the enemy; either God hath drawn back his assistance which he was wont to give the Jews against their enemies; or Israel, through Gods leaving of them, hath drawn back his right hand; but it seems rather to be understood of Gods weakening the Israelites right hands, so as they were not able to hold them up (as before) against their enemies.
He burned against Jacob like a flaming fire, which devoureth round about; God had consumed them, not in this or that part, but round about, as a fire seizing a house or heap of combustible matter at once, on all sides.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. hornworn in the East as anornament on the forehead, and an emblem of power and majesty (1Sa 2:10;Psa 132:17; see on Jer48:25).
drawn back . . . fight hand(Ps 74:11). God has withdrawnthe help which He before gave them. Not as HENDERSON,”He has turned back his (Israel’s) right hand” (Ps89:43).
Daleth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He hath cut off in [his] fierce anger all the horn of Israel,…. All its power and strength, especially its kingly power, which is often signified by a horn in Scripture; see Da 7:24; this the Lord took away in his fierce anger, and left the land destitute of all relief, help, defence and protection; whether from its king and princes, or from its men of war or fortified places; all being cut off and destroyed:
he hath drawn back his right hand from before the enemy; either his own right hand, with which he had used to fight for his people, and protect them, but now withdrawing it, left them to the mercy of their enemies; or Israel’s right hand, which he so weakened, that they had no power to resist the enemy, and defend themselves:
and he burned against Jacob like a flaming fire [which] devoureth round about; that is, his wrath was like a burning flaming fire, which consumes all around, wherever it comes; thus the Lord in his anger consumed Jacob, and left neither root nor branch.
Fuente: John Gill’s Exposition of the Entire Bible
In Lam 2:3 and Lam 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 Lam 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 Jer 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 … , the suffix, as in , Lam 2:4, refers to Jahveh, because the suffix joined to always points back to the subject of the verb ; cf. Psa 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. does not mean “He consumed Jacob;” but He burned (i.e., made a conflagration) in Jacob; for, in every passage in which is construed with , 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 , Num 11:3; Psa 106:18), or to set something on fire, Isa 42:25. The burning represents devastation; hence the comparison of with “like fire of flame (= flaming, brightly blazing fire, cf. Isa 4:5; Psa 105:32) that devours round about.” The subject of is Jahveh, not ira Jovae (Rosenmller), or (Neumann), or the enemy (Gerlach). The transition from the perfect with consec. does not cause any change of the subject; this is shown by Lam 2:4 and Lam 2:5, where also the second clause is connected with the first by means of 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 Lam 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. Deu 32:41., Psa 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 Psa 78:47, 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 signify omnia ea templi ornamenta, quibus merito gloriabatur populus (Kalkschmidt), since it is not till Lam 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. Eze 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 (1Ki 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 Jer 6:11; Jer 10:25; Jer 42:18, etc., but also in Hos 5:10; Zep 3:8; Psa 69:25; Psa 76:6, etc.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Jeremiah expresses the same thing in various ways; but all that he says tends to shew that it was an evidence of God’s extreme vengeance, when the people, the city, and the Temple, were destroyed. But it ought to be observed, that God is here represented as the author of that calamity: the Prophet would have otherwise lamented in vain over the ruin of his own country; but as in all adversities he acknowledged the hand of God, he afterwards added, that God had a just reason why he was so grievously displeased with his own people.
He then says, that every horn had been broken by God. We know that by horn is meant strength as well as excellency or dignity and I am disposed to include both here, though the word breaking seems rather to refer to strength or power. But the whole clause must be noticed, that God had broken every horn of Israel in the indignation of his wrath. The Prophet intimates that God had not been angry with his people as though he had been offended by slight transgressions, but that the measure of his wrath had been unusual, even because the impiety of the people had so burst forth, that the offense given to God could not have been slight. Then, by indignation of wrath the Prophet does not mean an excess, as though God had through a violent impulse rushed forth to take vengeance; but he rather intimates that the people had become so wicked, that it did not behoove God to punish in an ordinary way an impiety so inveterate.
He then adds, that God had withdrawn, his right hand from before the enemy, and that at the same time he had burned like a fire, the flame of which had devoured all around. The Prophet here refers to two things; the first is, that though God had been accustomed to help his people, and to oppose their enemies, as they had experienced his aid in the greatest dangers, yet now his people were forsaken and left destitute of all hope. The first clause, then, declares, that God would not be the deliverer of his people as formerly, because they had forsaken him. But he speaks figuratively, that God had drawn back his right hand; and God’s right hand means his protection, as it is well known. But the Prophet’s meaning is by no means obscure, even that there was hereafter no hope that God would meet the enemies of his people, and thus preserve them in safety, for he had drawn back his hand. (149) But there is a second thing added, even that God’s hand burned like fire. Now it was in itself a grievous thing that the people had been so rejected by God, that no help could be expected from him; but it was still a harder thing, that he went forth armed to destroy his people. And the metaphor of fire ought to be noticed; for had he said that God’s right hand was against his people, the expression would not have been so forcible; but when he compared God’s right hand to fire which burned, and whose flame consumed all Israel, it was a much more dreadful thing. (150)
Moreover, by these words the Israelites were reminded that they were not to lament their calamities in an ordinary way, but ought, on the contrary, to have seriously considered the cause of all their evils, even the provoking of God’s wrath against themselves; and not only so, but that God was angry with them in an unusual degree, and yet justly, so that they had no reason to complain. It follows, —
(149) Gataker, Henry, Blayney, and Henderson, consider “the right hand” as that of Israel — that God drew back or restrained the right hand of Israel, so that he had no power to face his enemies. But Scott agrees with Calvin; and favorable to the same view are the early versions, except the Syr. , for they render the pronoun, “his own — suam :” the Targ. also takes the same view. Had the word been “hand,” it might have been applied to Israel; but it is “the right hand,” which commonly means protection, or rather God’s power, as put forth to defend his people and to resist enemies. This is farther confirmed by what is said in the following verse, that God “stood with his right hand as an adversary.” See Psa 74:11 — Ed.
(150) The last clause may be literally rendered thus, —
And he burned in Jacob as fire, the flame devoured around.
—
Ed
Fuente: Calvin’s Complete Commentary
(3) All the horn of Israel . . .The horn, as elsewhere (1Sa. 2:1; Psa. 92:10; Psa. 112:9), is the symbol of strength, aggressive or defensive, and may therefore stand here for every element of strength, warriors, rulers, fortresses.
He burned against Jacob.Better, And He kindled a burning; i.e., was as one who applies the torch.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Cut off the horn Symbolizing all offensive and defensive power. Among a people so simple and so near to nature “the horn” would be a most natural and expressive symbol of dominion and power. In drawing back his right hand from before the enemy he withdrew his providence and help, while the following clause implies that he had become the “archenemy of Jacob.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Lam 2:3. He hath drawn back his right hand “He hath withdrawn his wonted assistance, and given up his people into the hands of their enemies.” See Psa 74:11.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Handfuls of Purpose”
For All Gleaners
“He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about.” Lam 2:3
The horn of Israel must be regarded as the symbol of strength, and the passage represents God as scattering all his warriors and rulers and fortresses and princes and mighty men, turning their strength to contempt, and making them as the weakest of the sons of men. What can compare with Omnipotence? Would any man set forth his arm as symbolising the almightiness of God? When the Lord arises in his fierce anger all our strength trembles in the most pitiable weakness. The Lord’s right hand is now employed in a work for which it can be said to have no pleasure. The “right hand” is of course the symbol of power, and that right hand had been stretched out of old to protect Israel, to defend Jerusalem, and to guard Zion from her foes; and now that same right hand, so infinite in strength, is turned to the punishment and destruction of those who were once the chosen and favoured of Heaven. We have no prescriptive rights to God’s protection. There is nothing hereditary in our enjoyments. Again and again we are reminded of our direct personal relation to God; not because our fathers were good, but because we ourselves are obedient, is judgment withheld, is mercy permitted to shine in all its tender light upon the life we lead. Let no man mock himself by saying that because his father was good God will be kind to him with an everlasting kindness. Every one of us shall give account of himself to God. Our fathers’ goodness is but an element which increases our responsibility, not an element which guarantees the partiality of Heaven. We must of necessity suffer because of the wrong-doing of others, and we may also, and must indeed, reap advantages on account of the honourable life led by others; but all these disadvantages and advantages relate to social circumstances and to outward conditions, they do not relate to eternal consequences or to our moral standing before God. Every man has it in his power to show that he would be better if he could, and in proportion as we show this disposition towards progress will God look upon us with favour and assure us of the protection of his right hand.
Fuente: The People’s Bible by Joseph Parker
Lam 2:3 He hath cut off in [his] fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth round about.
Ver. 3. He hath cut off in his anger all the horn of Israel, ] i.e., All the strength and beauty, the royal majesty especially. Psa 89:24 ; Psa 132:17
He hath drawn back his right hand.
And he burned against Jacob.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
horn. Put by Figure of speech Metonymy (of Cause), App-6, for the self-protection afforded by it.
right hand. Figure of speech Anthropopatheia. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
the horn: Job 16:15, Psa 75:5, Psa 75:10, Psa 89:24, Psa 132:17, Jer 48:25, Luk 1:69
he hath: Psa 74:11
he burned: Deu 32:22, Psa 79:5, Psa 89:46, Isa 1:31, Isa 42:25, Jer 4:4, Jer 7:20, Mal 4:1, Luk 3:17
Reciprocal: Isa 52:5 – make Jer 21:12 – lest Lam 1:13 – above Zec 1:2 – Lord
Fuente: The Treasury of Scripture Knowledge
Lam 2:3. Horn in symbolic language is defined as “power” in Strong’s lexicon. It means the power of Israel has been cut off. which was done when the kings in Jerusalem were taken from their throne. Drawn back . . . from before the enemy denotes that when the enemy approached against His people he withdrew bis hand and left them to their fate. This was because they had sinned very grievously and caused His anger to burn like a flaming fire.
Fuente: Combined Bible Commentary
2:3 He hath cut off in [his] fierce anger all the {d} horn of Israel: he hath drawn back his {e} right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth on every side.
(d) Meaning the glory and strength, as in 1Sa 2:1 .
(e) That is, his comfort which he was wont to send us, when our enemies oppressed us.
Fuente: Geneva Bible Notes
In His fierce anger He also broke the strength of Israel, and had not restrained her enemy. He had judged Jacob severely, as when someone burns something up (cf. Deu 4:24; Heb 12:29).