8<\/strong>. Servants rule<\/em> ] The reference may be to cases where slaves actually rose to positions of authority. Cp. Tobiah in Neh 2:10<\/span>; Neh 2:19<\/span>. Budde suggests that such persons may have seized upon property (cp. Hab 1:6<\/span>) and forced the Jews to earn their bread under them as day-labourers.<\/p>\n Servants – <\/B>i. e. Slaves. A terrible degradation to a high-spirited Jew.<\/P> <\/p>\n Verse 8. Servants have ruled over us <\/B><\/I>] To be subject to such is the most painful and dishonourable bondage: – <\/P> Quio domini faciant, audent cum talia fures?<\/P> Virg<\/I>. Ecl. iii. 16.<\/P> <\/P> “Since slaves so insolent are grown,<\/P> What may not masters do?”<\/P> Perhaps he here alludes to the Chaldean soldiers<\/I>, whose will the wretched Jews were obliged to obey.<\/P> <\/p>\n Either those who sometimes were our servants, tributary to us, or the posterity of Ham, condemned of old to be servants to our forefather Shem, Gen 9:26<\/span>; or the servants of those masters whom we serve in Babylon: and none will help us and give us more liberty. <\/P> <\/p>\n 8. Servants . . . ruled . . .us<\/B>Servants under the Chaldean governors ruled the Jews (Ne5:15<\/span>). Israel, once a “kingdom of priests” (Ex19:6<\/span>), is become like Canaan, “a servant of servants,”according to the curse (Ge 9:25<\/span>).The Chaldeans were designed to be “servants” of Shem, beingdescended from Ham (Ge 9:26<\/span>).Now through the Jews’ sin, their positions are reversed.<\/P><\/p>\n Servants have ruled over us<\/strong>,…. The Targum is,<\/p>\n “the sons of Ham, who were given to be servants to the sons of Shem, they have ruled over us;”<\/p>\n referring to the prophecy of Noah, Ge 9:26<\/span>; or such as had been tributary to the Jews, as the Edomites; so Aben Ezra; the Babylon, an, are meant; and not the nobles and principal inhabitants only, but even their servants, had power and authority over the Jews and they were at their beck and command; which made their servitude the more disagreeable and intolerable:<\/p>\n [there is] none that doth deliver [us] out of their hand<\/strong>; out of the hand of these servants.<\/p>\n Further description of the miserable condition under which the congregation languishes. Lam 5:8<\/span>. “Servants rule over us,” etc. are not the Chaldean soldiers, who are in 2Ki 24:10<\/span> designated the servants of Nebuchadnezzar (Pareau, Rosenmller, Maurer); still less the Chaldeans, in so far as they, till shortly before, had been the subjects of the Assyrians (Kalkschmidt); nor the Chaldean satraps, as servants of the king of Babylon (Thenius, Ewald); nor even “slaves who had been employed as overseers and taskmasters of the captives while on the march” (Ngelsbach); but the Chaldeans. These are called servants, partly because of the despotic rule under which they were placed, partly in the sense already indicated by C. B. Michaelis, as being those qui nobis potius, si pii fuissemus, servire debuissent <\/em>, in accordance with the analogous designation of Jerusalem as a princess among the countries of the world, Lam 1:1<\/span>.<\/p>\n Lam 5:9<\/span><\/p>\n <\/strong> And in addition to this humiliation under dishonourable servitude, we can get our daily bread only at the risk of our life. Thus there is fulfilled to them the threatening in Deu 28:28<\/span>, “Ye shall be servants among your enemies, in hunger and thirst, in nakedness and want of everything.” , “for the price of our soul,” i.e., with our life at stake, we bring in our bread. The danger is more exactly described by what is added: “before the sword of the wilderness.” By this expression are meant the predatory Bedouins of the desert, who, falling upon those that were bringing in the bread, plundered, and probably even killed them. The bringing of the bread is not, however, to be referred (with Rosenmller, Maurer, and Kalkschmidt) to the attempts made to procure bread from the neighbouring countries; still less is it to be referred (with Thenius, Ewald, and Ngelsbach) to the need for “wringing the bread from the desert and its plunderers;” but it refers to the ingathering of the scanty harvest in the country devastated by war and by the visitations of predatory Bedouins: is the word constantly employed in this connection; cf. 2Sa 9:10<\/span>; Hag 1:6<\/span>.<\/p>\n Lam 5:10<\/span><\/p>\n <\/strong> The bread which we are thus obliged to struggle for, at the risk of our life, is not even sufficient to allay hunger, which consumes our bodies. does not mean to be blackened (Chaldee, Kimchi, C. B. Michaelis, Maurer), but in Gen 43:30<\/span>; 1Ki 3:26<\/span>, and Hos 11:8<\/span>, to be stirred up (of the bowels, compassion), hence to kindle, glow. This last meaning is required by the comparison with , oven, furnace. This comparison does not mean cutis nostra tanquam fornace adusta est <\/em> (Gesenius in Thes<\/em>., Kalkschmidt), still less “black as an oven” (Dietrich in Ges. Lex<\/em>.), because does not mean the oven viewed in respect of its blackness, but (from ) in respect of the fire burning in it. The meaning is, “our skin glows like a baker’s oven” (Vaihinger, Thenius, Ngelsbach, Gerlach), – a strong expression for the fever-heat produced by hunger. As to , glowing heat, see on Psa 11:6<\/span>.<\/p>\n Lam 5:11-12<\/span><\/p>\n <\/strong> With this must further be considered the maltreatment which persons of every station, sex, and age have to endure. Lam 5:11<\/span>. Women and virgins are dishonoured in Jerusalem, and in the other cities of the land. Lam 5:12<\/span>. Princes are suspended by the hand of the enemy (Ewald, contrary to the use of language, renders “along with” them). To hang those who had been put to death was something superadded to the simple punishment by death (Deu 21:22<\/span>.), and so far as a shameful kind of execution. “The old men are not honoured,” i.e., dishonoured; cf. Lam 4:16<\/span>; Lev 19:32<\/span>. The words are not to be restricted to the events mentioned in Jer 39:6<\/span>, but also apply to the present condition of those who are complaining,<\/p>\n Lam 5:13-14<\/span><\/p>\n <\/strong> Youths and boys are forced to engage in heavy servile work. does not mean “they take them for the mill,” ad molendum sumpserunt <\/em> (Ewald, Rosenmller). Apart from the consideration that there is no ground for it in the language employed, such a view of the words does not accord with the parallelism. , construed with a simple infinitive or accusative (without ), does not mean “to take for something.” is a substantive, “the mill.” “To bear (carry) the mill” signifies to work at and with the mill. We must think of the hand-mill, which was found in every household, and which could thus be carried from one place to another. Grinding was the work of salves; see on Jdg 16:21<\/span>. The carrying of the mill (not merely of the upper millstone) is mentioned as the heaviest portion of the work in grinding. “Boys stagger (fall down) on the wood laid on them to be carried,” i.e., under the burden of it. with means to stumble on something; here denotes the cause of the stumbling; cf. Jer 6:21<\/span>; Lev 26:37<\/span>. It is arbitrary to understand as meaning the wooden handle of the mill (Aben Ezra, and Bochart in Hieroz<\/em>. i. 157, ed. Rosenmller); the same must also be said regarding the opinion of Thenius and Ngelsbach, who refer the words to the dragging of the hand-mills, and of the wood necessary for baking bread for the comfort of the soldiers, on the march of the captives to Babylon.<\/p>\n Lam 5:15-16<\/span><\/p>\n <\/strong> Under the pressure of such circumstances, all public meetings and amusements have ceased. “The elders cease from the fate.” The gate was the place of assembly for the people, not merely for deliberating upon public affairs (Rth 4:15<\/span>; Jos 20:4<\/span>), but also “for social entertainment (since there were no refreshment-rooms, coffeehouses, and public baths, such as are now to be found in the East), or even for quiet enjoyment in looking at the motley multitude of passers-by; Gen 19:1<\/span>; 1Sa 4:18<\/span>; 1Sa 9:18<\/span>; Job 29:7<\/span>” (Winer’s Bibl. R.W.B. s.v. Thor<\/em>). That the gate is here to be regarded as a place of entertainment and amusement, is shown by the parallel member, “young men cease from their instrumental music;” cf. Lam 1:4<\/span>. On Lam 5:15<\/span>, cf. Jer 7:34<\/span>; Jer 16:9<\/span>, and Jer 31:13<\/span>; Psa 30:12<\/span>. Lastly, in Lam 5:16<\/span>, the writer sums up the whole of the misery in the complaint, “The crown of our head is fallen! woe unto us, for we have sinned,” i.e., we suffer the punishment for our sins. “The fallen crown<\/em> can only be a figurative expression for the honourable position of the people in its entirety, but which is now lost.” Such is the view which Ewald rightly takes; on the other hand, the interpretation of Thenius, that “the ‘crown of our head’ is nothing else than Zion, together with its palaces, placed on Jerusalem, as it were on the head [of the country], and adorning it,” deserves mention simply as a curious specimen of exegetical fancy. Ngelsbach has gone too far in restricting the figurative expression to the crown of Jerusalem, which consists in her being mistress among the nations, a princess among the regions of the earth (Lam 1:1<\/span>), the perfection of beauty, and the joy of the whole earth (Lam 2:15<\/span>); for “our crown” is not equivalent to Jerusalem, or a crown on the head of Jerusalem.<\/p>\n Another circumstance aggravated the calamity of the people, that they came under the power of servants, which is more degrading than when the rich and the eminent in wealth and power make us their servants. For it is no shame to serve a king, or at, least a man who possesses some eminence; for that servitude which is not apparently degrading is deemed tolerable. But when we become the servants of servants, it is a most afflicting degradation, and most grievously wounds our minds. <\/p>\n It is, then, for this indignity that Jeremiah now expostulates, and says that servants ruled over them. There is, indeed, no doubt but that they were driven into exile by some of the lowest; for the Chaldeans thought it right to exercise towards them every kind of cruelty. But it was yet a very mournful thing for God’s children to be the slaves of servants; for they were before a sacerdotal kingdom, and God had so taken them under his protection, that their condition was better and more desirable than that of any other kingdom. As, then, they had been robbed of their liberty, and not only so, but also made subject to servants, the change was sad in the extreme. (229) Therefore the Prophet sought another occasion to plead for mercy, when he said that they were ruled by servants. It now follows, — <\/p>\n (229) See Neh 5:15<\/span>. — Ed. <\/p>\n (8) <\/em>Servants have ruled over us.<\/strong>The Chaldans, it would seem, added insult to injury, sending as rulers those who had filled menial offices in the courts of their kings. (Comp. Jer. 39:3<\/span>.)<\/p>\n INDIVIDUALIZING ILLUSTRATIONS, Lam 5:8-18<\/span>.<\/p>\n 8<\/strong>. <\/strong> Servants <\/strong> (slaves) have ruled over us <\/strong> Who were these “servants?” The Chaldean soldiers, servants of Nebuchadrezzar, (Rosenmuller, etc.;) the Chaldeans, but recently tributary to the Assyrians, (Kaltschmidt, quoted by Keil,) the Chaldean satraps, servants of the king of Babylon, (Ewald;) slaves employed as overseers and task-masters of the captives on the march, (Nagelsbach.) Better is it to recognise in the word a bitter allusion to the fact that in oriental countries, at this time, it was not unusual for slaves to come to high office, as is illustrated in the cases of Joseph and Daniel. In a rude and comparatively unorganized condition of society personal skill and physical prowess sometimes overbear all other considerations, and bring their possessors to places of power.<\/p>\n Servants rule over us,<\/p>\n There is none to deliver us out of their hand.<\/p>\n It is an open question here whether this means ‘servants’ of the king of Babylon, signifying Babylonian officials (in which case Deu 28:48<\/span> applies), or ex-Israelite servants promoted to positions of authority by the Babylonians. But either way the people clearly felt the ignominy of it. They were not being ruled by their Israelite peers. And because YHWH was no longer on their side there was no one to deliver them from them. Jeremiah had once asked, ‘Is Israel a servant? Is he a homeborn slave?’ (Jer 2:14<\/span>). And the answer now was ‘yes’.<\/p>\n <\/p>\n <\/em><\/p>\n Lam 5:8 Servants have ruled over us: [there is] none that doth deliver [us] out of their hand.<\/p>\n <\/em><\/p>\n Ver. 8. Servants have ruled over us.<\/strong> ] And they are usually most insolent, as was Tobiah the servant. Neh 2:19 Cicero, after the defeat given to! Pompey, complaineth in a certain epistle, Lords we could not away with, and now we are forced to serve our fellow servant. This was Canaan’s curse, to be a servant of servants. Gen 9:25 See Trapp on “<\/em> Gen 9:25 “<\/em> <\/p>\n Servants: Gen 9:25, Deu 28:43, Neh 2:19, Neh 5:15, Pro 30:22 <\/p>\n there: Job 5:4, Job 10:7, Psa 7:2, Psa 50:22, Isa 43:13, Hos 2:10, Zec 11:6 <\/p>\n Reciprocal: Deu 28:29 – thou shalt be Jer 5:19 – Like as<\/p>\n Lam 5:6. Given the hand denotes a gesture of submission, and the people of Judah had done this toward these foreign nations in their distress for the lack of food.<\/p>\n Even slaves among the oppressors were dominating God’s people, and there was no one to deliver them. Only the poorest of the Judahites remained in the land following the destruction of Jerusalem in 586 B.C., but even the lowest classes of Chaldeans were dominating them.<\/p>\n "Israel, once a ’kingdom of priests’ (Exo 19:6), is become like Canaan, ’a servant of servants,’ according to the curse (Gen 9:25). The Chaldeans were designed to be ’servants’ of Shem, being descended from Ham (Gen 9:26). Now through the Jews’ sin, their positions are reversed." [Note: Jamieson, et al., p. 667.] <\/span><\/p>\n Servants have ruled over us: [there is] none that doth deliver [us] out of their hand. 8. Servants rule ] The reference may be to cases where slaves actually rose to positions of authority. Cp. Tobiah in Neh 2:10; Neh 2:19. Budde suggests that such persons may have seized upon property (cp. Hab 1:6) and … Continue reading “Exegetical and Hermeneutical Commentary of Lamentations 5:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20461","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20461","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20461"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20461\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20461"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20461"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20461"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"