Lamentations 2:7
The LORD has cast off his altar, he has abhorred his sanctuary, he has given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.
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(7) Hath cast off . . . hath abhorred.—The two verbs are used in a like context in Psalm 89:38.

His sanctuary.—The word points to the Holy of Holies, and “the walls of her palaces” are therefore those of the Temple rather than of the city.

They have made a noise.—The shouts of the enemies in their triumph, perhaps even the shouts of their worship, had taken the place of the hallelujahs of the “solemn feast.”

2:1-9 A sad representation is here made of the state of God's church, of Jacob and Israel; but the notice seems mostly to refer to the hand of the Lord in their calamities. Yet God is not an enemy to his people, when he is angry with them and corrects them. And gates and bars stand in no stead when God withdraws his protection. It is just with God to cast down those by judgments, who debase themselves by sin; and to deprive those of the benefit and comfort of sabbaths and ordinances, who have not duly valued nor observed them. What should they do with Bibles, who make no improvement of them? Those who misuse God's prophets, justly lose them. It becomes necessary, though painful, to turn the thoughts of the afflicted to the hand of God lifted up against them, and to their sins as the source of their miseries.sanctuary - The holy of holies; "the walls of her palaces" are those of the sacred buildings. 7. they … made a noise in … house of … Lord, as in … feast—The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (compare La 2:22).



altar and

sanctuary seemeth not to be meant strictly here the places or buildings so called, which are said to be the Lord’s, because he directed the making of them, and they were dedicated to his service, and used for no other use; but the stated worship and communion of the church of the Jews; as altar is taken, 1 Corinthians 10:18. God, by his suffering the place to be destroyed where alone they might sacrifice, seemed to have abhorred his own institutions, as it is said, The prayers of the wicked are an abomination to the Lord. He saith the Lord also had destroyed the most stately of their civil edifices; and the enemies, with their triumphs and blasphemies, had made as great noise, to the reproach and dishonour of God, as before those that sang holy songs, or played on instruments, were wont to make in the temple to the honour and glory of God. The Lord hath cast off his altar,.... Whether of incense, or of burnt offerings; the sacrifices of which used to be acceptable to him; but now the altar being cast down and demolished, there were no more offerings; nor did he show any desire of them, but the reverse:

he hath abhorred his sanctuary; the temple; by suffering it to be profaned, pulled down, and burnt, it looked as if he had an abhorrence of it, and the service in it; as he had, as it was performed without faith in Christ, love to him, or any view to his glory; see Isaiah 1:13;

he hath given up into the hand of the enemy the walls of her palaces; both the walls of the sanctuary, and the walls of the houses of the kin, and princes; especially thee former are meant, both by what goes before and follows:

they have made a noise in the house of the Lord, as in the day of a solemn feast; that is the enemy, the Chaldeans, made a noise in the temple, blaspheming God, that had dwelt in it; insulting over the people of God, that had worshipped there; rejoicing in their victories over them; singing their "paeans" to their gods, and other profane songs; indulging themselves in revelling and rioting; making as great a noise with their shouts and songs as the priests, Levites, and people of Israel did, when they sung the songs of Zion on a festival day. The Targum is,

"as the voice of the people of the house of Israel, that prayed in the midst of it in the day of the passover.''

The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a {g} noise in the house of the LORD, as in the day of a solemn feast.

(g) As the people were accustomed to praising God to the solemn feasts with a loud voice, so now the enemies blaspheme him with shouting and cry.

7. her palaces] As this word is nowhere else applied to the Temple, it seems best (though parallelism of clauses suggests otherwise) to give the expression its natural sense, as in Lamentations 2:5. Although the text seems to have suffered some corruption, no correction that can claim to be self-evident has appeared.

a noise] the exultant uproar of the enemy’s triumphant soldiery is likened to the tumultuous character belonging to primitive Semitic and other cults. See W. R. Smith (Religion of the Semites, 1894, p. 261), who deduces from this v. that “even at Jerusalem the worship must have been boisterous indeed.” The Targ. identifies it with the sound made in praying at the passover. The v. implies that the writer is of an age to be familiar with pre-exilic worship.Verse 7. - Her palaces; i.e. those of the daughter of Zion, especially "high buildings" (this is the true meaning of 'armon) of the temple. They have made a noise, etc. Comp. Psalm 74:3, "Thine enemies roar in the midst of thy place of meeting." The passages are parallel, though, whether the calamities referred to are the same in beth, cannot a priori be determined. The shouts of triumph of the foe are likened to the festal shouts of the temple worshippers (comp. Isaiah 30:29; Amos 5:24). Description of the judgment. - Lamentations 2:1. The lamentation opens with signs for the destruction of Jerusalem and the temple. The first member of the verse contains the general idea that the Lord (אדני, the Lord κατ ̓ ἐξοχὴν, very suitably used instead of יהוה) has, in His wrath, enveloped Jerusalem with clouds. This thought is particularized in the two members that follow, and is referred to the overthrow of Jerusalem and the temple. יעיב, from עוּב (which is ἅπ. λεγ. as a verb, and is probably a denominative from עב, a cloud), signifies to cover or surround with clouds. בּאפּו does not mean "with His wrath" (Ewald, Thenius), but "in His wrath," as is shown by Lamentations 2:3, Lamentations 2:6, Lamentations 2:21, Lamentations 2:22. "The daughter of Zion" here means the city of Jerusalem, which in the second member is called "the glory (or ornament) of Israel," by which we are to understand neither res Judaeorum florentissimae in general (Rosenmller), nor the temple in special, as the "splendid house," Isaiah 64:10 (Michaelis, Vaihinger). Jerusalem is called the glory or ornament of Israel, in the same way as Babylon in Isaiah 64:10 is called "the glory of the splendour of the Chaldeans" (Thenius, Gerlach). In the figurative expression, "He cast down from heaven to earth," we are not to think there is any reference to a thunderbolt which knocks down an object, such as a lofty tower that reaches to heaven (Thenius); "from heaven" implies that what is to be thrown down was in heaven, as has been already remarked by Raschi in his explanation, postquam sustulisset eos (Judaeos) usque ad coelum, eosdem dejecit in terram, where we have merely to substitute "Jerusalem," for eos, which is too vague. Gerlach has rightly remarked that the expression "cast down from heaven" is to be accounted for by the fact that, in the first member of the verse, Jerusalem is compared to a star, in the same way as Babylon is expressly called a tar in Isaiah 14:12; nay, what is more, Jerusalem is here compared to a star that has fallen from heaven; the reference to that passage thus becomes unmistakeable. Moreover, the casting down from heaven means something more than deprivation of the glory that had come on the city in consequence of God's dwelling in the midst of it (Gerlach); it signifies, besides, the destruction of the city, viz., that it would be laid in ashes. In all this, the Lord has not been thinking of, i.e., paid any regard to, His footstool, i.e., the ark of the covenant (1 Chronicles 28:2; Psalm 99:5), - not the temple (Ewald), although we cannot think of the ark without at the same thinking of the temple as the house in which it was kept. The ark, and not the temple, is named, because the temple became a habitation of the Lord, and a place where He revealed Himself, only through the ark of the covenant, with which the Lord had graciously connected His presence among His people. It is further implied, in the fact that God does not think of His footstool, that the ark itself was destroyed along with the temple and the city.
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