Exegetical and Hermeneutical Commentary of Lamentations 4:20
The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
20. The breath of our nostrils ] Pe. remarks that the phrase is an ancient one, being found in the Tell el Amarna letters (fifteenth century b.c.). Cp. Seneca ( ad Neronem de Clementia, I. 4) “He (the Emperor) is the breath of life, which these many thousand (subjects) draw.” As regards its application to Zedekiah individually we are to remember that whatever may have been his personal weaknesses (and he was weak rather than vicious), he was the one on whom the whole of the people’s hopes depended for the continuance of their national life. So “the romantic enthusiasm of Cavaliers and Non-jurors for the Stuarts was not to be accounted for by the merits and attractions of the various successive sovereigns and pretenders towards whom it was directed,” Adeney, op. cit. p. 298.
Of whom we said ] The reference may very possibly be to a hope entertained by the fugitives that by escaping to the mountainous region of Moab or Ammon they might maintain in some sort their national existence under Zedekiah.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 20. The breath of our nostrils, the anointed of the Lord] That is, Zedekiah the king, who was as the life of the city, was taken in his flight by the Chaldeans, and his eyes were put out; so that he was wholly unfit to perform any function of government; though they had fondly hoped that if they surrendered and should be led captives, yet they should be permitted to live under their own laws and king in the land of their bondage.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That he calls some prince here the breath of their nostrils, that is, their life, Gen 2:7, is out of doubt; and though some of the Jews would have it understood of Josiah, yet whoso considereth that he was not taken, but slain, and that not by the Chaldeans, but by the Egyptians twenty-three years before the city was taken, will see reason to conclude that he meaneth Zedekiah, who though a bad man, yet was a king, and of Davids line, and afforded some protection to the Jews. We promised ourselves that though the land of Judah was encompassed with pagan nations, yet through Zedekiahs valour and good conduct in government we should live comfortably, he being a covering and refreshing to us; but, saith the prophet, he also is fallen into the enemies hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. breath . . . anointed of . . .Lordour king, with whose life ours was bound up. The originalreference seems to have been to Josiah (2Ch35:25), killed in battle with Pharaoh-necho; but the language ishere applied to Zedekiah, who, though worthless, was still linealrepresentative of David, and type of Messiah, the “Anointed.”Viewed personally the language is too favorable to apply tohim.
live among the heathenUnderhim we hoped to live securely, even in spite of the surroundingheathen nations [GROTIUS].
Schin.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The breath of our nostrils, the anointed of the Lord, was taken in their pits,…. Or “the Messiah”, or “the Christ of the Lord” n; not Josiah, as the Targum; and so Jarchi and others; for though he was the Lord’s anointed, and the life of the people, being the head of them, as every king is, especially a good one; yet he was slain, and not taken, and much less in their pits, and that not by the Chaldeans, but by the Egyptians; nor did the kingdom cease with him, or the end of the Jewish state then come, which continued some years after: but rather Zedekiah, as Aben Ezra and others, the last of the kings of Judah, with whom all agrees; he was the Lord’s anointed as king, and the preserver of the lives and liberties of the people, at least as they hoped; but when the city was taken by the Chaldeans, and he fled for his life, they pursued him, and took him; he fell into their hands, their pits, snares, and nets, as was foretold he should; and which are sometimes called the net and snare of the Lord; see Eze 12:13;
[See comments on La 4:19]. Many of the ancient Christian writers apply this to Christ; and particularly Theodoret takes it to be a direct prophecy of him and his sufferings. Vatablus, who interprets it of Josiah, makes him to be a type of Christ; as Calvin does Zedekiah, of whom he expounds the words; and the Targum, in the king of Spain’s Bible, is,
“the King Messiah, who was beloved by us, as the breath of the spirit of life, which is in our nostrils.”
What is here said may be applied to Christ; he is the life of men, he gives them life and breath, and in him they live and move; their spiritual life is from him, and is maintained and preserved by him; he lives in his people, and they in him, and they cannot live without him, no more than a man without his breath: he is the Christ of God, anointed with the Holy Ghost to the offices of Prophet, Priest, and King; and from whom Christians have their holy unction and their name: he was taken, not by the Chaldeans, but by the wicked Jews; who looked upon him as a very mischievous person, as if he had been an evil beast, a beast of prey, though the pure spotless Lamb of God; and they dug pits, laid snares, and formed schemes to take him, and at last did, and with wicked hands crucified him, and slew him; though not without his own and his Father’s will and knowledge, Ac 2:23;
of whom we said, under his shadow we shall live among the Heathen; in the midst of the nations round about them, unmolested by them, none daring to meddle with them; at least safe from being carried captive, as now they were. Though Jeconiah was taken and carried into Babylon, yet Zedekiah being placed upon the throne, the Jews hoped to live peaceable and quiet lives under his government, undisturbed by their neighbours; the wise and good government of a prince, and protection under it, being sometimes compared in Scripture to the shadow of a rock or tree, Isa 32:2; but now it was all over with them; their hope was gone, he being taken. Something like this may be observed in the disciples of Christ; they hoped he would have restored the kingdom to Israel, and they should have lived gloriously under his government; they trusted that it was he that should have redeemed Israel; but, when he was taken and crucified, their hope was in a manner gone, Lu 24:21. True believers in Christ do live peaceably, comfortably, and safely under him; they are among the Heathen, among the men of the world, liable to their reproaches, insults, and injuries; Christ is a tree, to which he is often compared, one and another, that casts a delightful, reviving, refreshing, and fructifying shadow, under which they sit with great delight, pleasure, and profit, So 2:3; he is a rock, the shadow of which affords rest to weary souls, and shelters from the heat of divine wrath, the fiery law of God, and darts of Satan, and persecutions of men, Isa 32:2; and under his government, protection, and power, they dwell safely, that sin cannot destroy them, nor Satan devour them, nor the world hurt them; here they live spiritually, and shall never die eternally,
Jer 23:5.
n , Sept. “Christus Dominus”, V. L. “Christus Domini”, Pagninus.
Fuente: John Gill’s Exposition of the Entire Bible
This verse, as I have said elsewhere, has been ignorantly applied to Josiah, who fell in battle long before the fall of the city. The royal dignity continued after his death; he was himself buried in the grave of his fathers; and though the enemy was victorious, yet he did not conic to the city. It is then absurd to apply to that king what is here properly said of Zedekiah, the last king; for though he was wholly unlike Josiah, yet he was one of David’s posterity, and a type of Christ.
As it was, then, God’s will that the posterity of David should represent Christ, Zedekiah is here rightly called the Christ of Jehovah, by which term Scripture designates all kings, and even Saul; and though his kingdom was temporary, and soon decayed, yet he is called “the Anointed of Jehovah;” and doubtless the anointing, which he received by the hand of Samuel, was not altogether in vain. But David is properly called the Anointed of Jehovah, together with his posterity. Hence he often used these words, “Look on thy Christ.” (Psa 84:10.) And when Hannah in her song spoke of the Christ of Jehovah, she had no doubt a regard to this idea. (1Sa 2:10.) And, at length, our Lord was called the Christ of the Lord, for so Simeon called him. (Luk 2:26.)
Now, then, we perceive that this passage cannot be understood except of king Zedekiah. It ought at the same time to be added, that he is called the Christ of Jehovah, because his crown was not as yet cast down, but he still bore that diadem by which he had been adorned by God. As, then, the throne of David still remained, Zedekiah, however unworthy he was of that honor, was yet the Christ of Jehovah, as Manasseh was, and others who were wholly degenerated.
The Prophet, however, seems to ascribe to Zedekiah far more than he deserved, when he calls the life of the people. But this difficulty may be easily removed; the man himself is not regarded according to his merits, but as he was called by God, and endued with that high and singular honor; for we know that what is here said extended to all the posterity of David, —
“
I have made him the first-begotten among all the kings of the earth.” (Psa 89:27.)
For though the kings of the earth obtained not their authority, except as they were established by God’s decree, yet the king from David’s posterity was first-begotten among them all. In short, it was a sacerdotal, and even a sacred kingdom, because God had peculiarly dedicated that throne to himself. This peculiarity ought then to be borne in mind, that we may not look on the individual in himself.
Then the passage runs consistently, when he says, that the Messiah, or the anointed of Jehovah, had been taken it snares; for we know that he was taken; and this is consistent with history. He had fled by a hidden way into the desert, and he thought that lie had escaped from the hands of his enemies; but he was soon seized, and brought to king Nebuchadnezzar. As, then, he had unexpectedly fallen into the hands of his enemies, rightly does the Prophet say metaphorically, that he was taken in their snares.
He calls him the spirit of the nostrils of the people, because the people without their king was like a mutilated and an imperfect body. For God made David king, and also his posterity, for this end, that the life of the people might in a manner reside in him. As far, then, as David was the head of the people, and so constituted by God, he was even their life. The same was the case with all his posterity, as long as the succession continued; for the favor of God was not extinguished until all liberty vanished, when the city was destroyed, and even the name of the people was as it were abolished. (219)
But we must observe what we have before said, that these high terms in which the posterity of David were spoken of, properly belong to Christ only; for David was not the life of the people, except as he was the type of Christ, and represented his person. Then what is said was not really found in the posterity of David, but only typically. Hence the truth, the reality, is to be sought in no other but in Christ And we hence learn that the Church is dead, and is like a maimed body, when separated from its head. If, then, we desire to live before God, we must come to Christ, who is really the spirit or the breath of our nostrils; for as man that is dead does no longer breathe, so also we are said to be dead when separated from Christ. On the other hand, as long as there is between him and us a sacred union, though our life is hid, and we die, yet we live in him, and though we are dead to the world, yet our life is in heaven, as also Paul and Peter call us thither. (Col 3:3; 2Pe 3:16.) In short, Jeremiah means that the favor of God was as it were extinguished when the king was taken away, because the happiness of the people depended on the king, and the royal dignity was as it were a sure pledge of the grace and favor of God; hence the blessing of God ceased, when the king was taken away from the Jews.
It follows at length, Of whom we have said, Under thy shadow we shall live among the nations. The Prophet shews that the Jews in vain hoped for anything any more as to their restoration; for the origin of all blessing was from the king. God had bereaved them of their king; it then follows that they were in a hopeless state. But the Prophet that he might more clearly express this, says, that the people thought that they would be safe, provided the kingdom remained, — We shall live, they said, even among the nations under the shadow of our king; that is, “Though we may be driven to foreign nations, yet the king will be able to gather us, and his shadow will extend far and wide to keep us safe.” So the Jews believed, but falsely, because by their defection they had cast away the yoke of Christ and of God, as it is said in Psa 2:3. As then they had shaken off the heavenly yoke, they in vain trusted in the shadow of an earthly king, and were wholly unworthy of the guardianship and protection of God. (220) It afterwards follows, —
(219) A kingdom cannot exist without a king. Hence the king may be said to be the breath or the life of the body politic. — Ed.
(220) The last clause ought to be thus rendered, —
Under whose shadow, we said, We shall live among the nations.
The Syr. in some measure imitates the original, but neither the Sept. nor the Vulg. The אשר is not governed by “we said.” It can be rendered literally in Welsh. — Ed
Fuente: Calvin’s Complete Commentary
(20) The breath of our nostrils.The breath of life of Gen. 2:7. The phrase emphasises the ideal character of the king as the centre of the nations life. So Seneca (Clement. i. 4) speaks of a ruler as the spiritus vitalis of his people.
Of whom we said.The words that follow point to the scheme which was rendered abortive by Zedekiahs capture. Those who followed him had hoped to find a refuge among some friendly neighbouring nation, where they might at least have maintained the continuity of their national existence, and waited for better days.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. The breath of our nostrils A designation of the king; in this instance Zedekiah, but applicable to the true king, whoever might be the anointed of the Lord. He is here described as captured like a wild animal, in their pits.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lam 4:20. The breath of our nostrils, &c. That is to say, Our king; namely Zedekiah, whose flight the Chaldean soldiers intercepted, and on whose account the captive Jews hoped that their servitude would be lighter. So long as he was safe they might hope to preserve some face of religion and government. Calmet observes, that nothing can be more applicable than these words to our Lord Jesus Christ. This divine Saviour, the source of our life, the Lord and Master of the universe, the object of our love, and the Anointed of the Father, voluntarily delivered up himself for our sins; and has delivered us from death by the price of his life and blood.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lam 4:20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
Ver. 20. The breath, of our nostrils. ] King Zedekiah, in whose downfall we drew, as it were, our last breath. The Chaldee paraphrast understandeth it of Josiah, with whom, indeed, died all the prosperity of the Jews as with Epaminondas did that of the Thebans, and with Theodosius that of the Western Empire.
The anointed of the Lord.
Was taken in their pits.
Under his shadow.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
breath. Hebrew. ruach. App-9.
the anointed: i.e. Zedekiah was still Jehovah’s “anointed”, even as Saul was (1Sa 26:9, 1Sa 26:11, 1Sa 26:16, 1Sa 26:23).
pits = toils. Occurs only here and Psa 107:20. Hebrew. shichith. Compare Jer 2:6.
Fuente: Companion Bible Notes, Appendices and Graphics
breath: Lam 2:9, Gen 2:7, Gen 44:30, 2Sa 18:3
the anointed: 1Sa 12:3, 1Sa 12:5, 1Sa 16:6, 1Sa 24:6, 1Sa 24:10, 1Sa 26:9, 1Sa 26:16, 2Sa 1:14, 2Sa 1:21, 2Sa 19:21, Psa 89:20, Psa 89:21
was taken: Jer 39:5, Jer 52:8, Eze 12:13, Eze 17:18, Eze 19:4-8
Reciprocal: Gen 37:24 – and cast Deu 28:36 – bring thee 2Ki 11:12 – anointed him 2Ki 25:6 – they took 2Ch 35:25 – Jeremiah Psa 89:38 – wroth Psa 91:1 – under Psa 146:4 – his thoughts Ecc 4:14 – also Isa 30:2 – the shadow Isa 43:28 – I have Jer 34:5 – and they Jer 34:21 – Zedekiah Lam 2:6 – the king Eze 17:20 – I will spread Eze 19:1 – the princes Eze 19:8 – and spread Eze 19:14 – This is Eze 31:17 – dwelt Dan 4:12 – shadow Mic 4:9 – is there Mat 26:56 – that Mar 4:32 – lodge Mar 14:46 – General
Fuente: The Treasury of Scripture Knowledge
A DISAPPOINTED HOPE
Of Whom we said, Under His shadow we shall live among the nations.
Lam 4:20 (R.V.)
I. The people tell the sad tale of the pursuit of their foes.Swifter than the eagles, they chased them on the mountains, and laid wait for them in the wilderness. Then they tell how their king fell into the hands of them who sought his life. He was dear to them as the breath of their nostrils; his person was sacred as the Anointed of the Lord; they had thought that even though they were carried into captivity they would find some alleviation to their hardships in dwelling under his protection; they said, Under his shadow we shall live among the nations. But even he was taken in their pits.
II. What a likeness and a contrast to our Blessed Lord.(1) There is likeness. He is as the breath of our life. As we inhale the air around us, so we expand our souls to drink in of His most blessed nature. We open our mouths and draw in our breath, His spirit for our spirit, His blood for our souls, His resurrection strength for our bodies. He is the Anointed of the Father, Who anoints us. Because He is the Christ (Anointed), we are Christians (anointed ones). His shadow is a most grateful and widespreading one, beneath which we may dwell in safety. (2) But how great the contrast. Though He was once taken in the pit of satanic malice and the shadow of death, yet now He liveth to be the shield and protector of His people wherever they are scattered among the nations. Let us, too, dwell under the shadow of our Lord. He can never fail us, but will ever spread His tabernacle over His beloved. We may say, therefore, The Lord, He is our refuge and fortress, our God in whom We trust. Dwelling in Him, we find our home in every clime; missing Him, we are lonely indeed, though we may be dwelling in our home surrounded by our dearest.
Illustrations
(1) This fourth elegy tells us of the agony of the siege. Gold and silver vessels of the sanctuary have lost their sanctity, and lie strewn, unheeded, in the streets, and the priests that bear them fare no better. If they were once comparable to fine gold, they were now esteemed as earthen vessels, common and brittle. The miseries of the children and of young girls reared in scarlet; the degradation of nobles who had taken such infinite pride in the beauty of their person (Lam 4:7); the cruel hunger of mothers (Lam 4:10); the retribution on prophet and priest (Lam 4:13), pass in vivid succession before our gaze. We can never forget that it is thus that God punishes sin. He may bear with us through long years, but His mills at last grind to powder.
(2) The question arises, how could these titles (Messiah, breath of the peoples nostrils, shadow) apply to the wicked king Zedekiah? They apply to him, not by reason of his personal character, but (1) by reason of his office, which ought to have been, and was expected by the Hebrews to be, what these titles import. (2) By reason of the Antitype, of whom David, with his posterity, in his kingly office was a type. But who is this Antitype? Our Lord Jesus Christ, the son of David according to the flesh (2 Timothy 2; Romans 1), that Anointed One of the Lord (St. Luk 2:26), Whose breath is in His nostrils (Isa 2:22), and Who is our shadow against the heat of Gods wrath (Isa 25:4), and to Whom the Lord God gave the throne of His Father David (St. Luk 1:32-33). Magistrates are here admonished both of the authority and the functions of their office. They, too, can be called by that name of authoritythe anointed of the Lord. And the functions of their office are, that they may be, by their counsel and efficient aid, the breath of the nostrils,and such a shadow as that prefigured in the tree in Dan 4:7-9 (1012).
(3) Notice here the reciprocal duties of rulers and subjects. (1) The duties which subjects owe to their rulers. It is to be observed that the prophet in this text confers an honourable title on the ungodly king Zedekiah, that he calls him the Anointed of the Lord, and here a beautiful lesson is taught us, with what respect we should regard and speak of our superiors and rulers, and honour in them the office, which God has conferred upon them, even if in personal character they are wicked and ungodly. (2) The duties which rulers owe to their subjects. Let them remember that their office, in the words of the prophet, should he, next to God and under God, a refuge, under whose shadow their poor subjects may live.
Fuente: Church Pulpit Commentary
Lam 4:20. Bits means the pitfalls or snares the Babylonians used to capture the people of Judah whom they named the anointed Of the Lord. Breath . . , taken denotes that the enemy was taking the breath of life from tbe unfortunate Jews.
Fuente: Combined Bible Commentary
4:20 The {m} breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the nations.
(m) Our king Josiah, in whom stood our hope of God’s favour and on whom depended our state and life was slain, whom he calls anointed, because he was a figure of Christ.
Fuente: Geneva Bible Notes
The enemy even captured the Davidic king, Zedekiah, who was as the very breath of life to the Judahites. The Judeans had evidently hoped to live under his authority in captivity, but now he was blind and in prison (Jer 52:7-11).
This section gives three causes for the siege: the sins of the priests and prophets (Lam 4:13-16), reliance on foreign alliances (Lam 4:17-19), and the capture of Zedekiah (Lam 4:20).