TRV
Translation
King James Version
¶ How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
Complete Jewish Bible
How the gold has lost its luster! How the fine gold has changed! How the stones of the sanctuary lie scattered at every streetcorner!
Berean Standard Bible
How the gold has become tarnished, the pure gold has become dull! The gems of the temple lie scattered on every street corner.
American Standard Version
How is the gold become dim! how is the most pure gold changed! The stones of the sanctuary are poured out at the head of every street.
World English Bible Messianic
How the gold has become dim! The most pure gold has changed! The stones of the sanctuary are poured out at the head of every street.
Geneva Bible (1599)
How is the golde become so dimme? the most fine golde is changed, and the stones of the Sanctuarie are scattered in the corner of euery streete.
Young's Literal Translation
How is the gold become dim, Changed the best--the pure gold? Poured out are stones of the sanctuary At the head of all out-places.
In the KJVVerse 20,422 of 31,102
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Commentary on Lamentations 4 verses 1–12
1 ¶ How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
3 Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.
4 The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.
5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:
8 Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
9 They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.
10 The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
11 The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city that was formerly as gold, as the most fine gold, so rich and splendid, the perfection of beauty and the joy of the whole earth, has become dim, and is changed, has lost its lustre, lost its value, is not what it was; it has become dross. Alas! what an alteration is here!
I. The temple was laid waste, which was the glory of Jerusalem and its protection. it is given up into the hands of the enemy. And some understand the gold spoken of (Lam 4:1) to be the gold of the temple, the fine gold with which it was overlaid (Kg1 6:22); when the temple was burned the gold of it was smoked and sullied, as if it had been of little value. it was thrown among the rubbish; it was changed, converted to common uses and made nothing of. The stones of the sanctuary, which were curiously wrought, were thrown down by the Chaldeans, when they demolished it, or were brought down by the force of the fire, and were poured out, and thrown about in the top of every street; they lay mingled without distinction among the common ruins. When the God of the sanctuary was by sin provoked to withdraw no wonder that the stones of the sanctuary were thus profaned.
II. The princes and priests, who were in a special manner the sons of Zion, were trampled upon and abused, Lam 4:2. Both the house of God and the house of David were in Zion. The sons of both those houses were upon this account precious, that they were heirs to the privileges of those two covenants of priesthood and royalty. They were comparable to fine gold. Israel was more rich in them than in treasures of gold and silver. But now they are esteemed as earthen pitchers; they are broken as earthen pitchers, thrown by as vessels in which there is no pleasure. They have grown poor, and are brought into captivity, and thereby are rendered mean and despicable, and every one treads upon them and insults over them. Note, The contempt put upon God's people ought to be matter of lamentation to us.
III. Little children were starved for want of bread and water, Lam 4:3, Lam 4:4. The nursing-mothers, having no meat for themselves, had no milk for the babes at their breast, so that, though in disposition they were really compassionate, yet in fact they seemed to be cruel, like the ostriches in the wilderness, that leave their eggs in the dust (Job 39:14, Job 39:15); having no food for their children, they were forced to neglect them and do what they could to forget them, because it was a pain to them to think of them when they had nothing for them; in this they were worse than the seals, or sea-monsters, or whales (as some render it), for they drew out the breast, and gave suck to their young, which the daughter of my people will not do. Children cannot shift for themselves as grown people can; and therefore it was the more painful to see the tongue of the sucking-child cleave to the roof of his mouth for thirst, because there was not a drop of water to moisten it; and to hear the young children, that could but just speak, ask bread of their parents, who had none to give them, no, nor any friend that could supply them. As doleful as our thoughts are of this case, so thankful should our thoughts be of the great plenty we enjoy, and the food convenient we have for ourselves and for our children, and for those of our own house.
IV. Persons of good rank were reduced to extreme poverty, Lam 4:5. Those who were well-born and well bred, and had been accustomed to the best, both for food and clothing, who had fed delicately, had every thing that was curious and nice (they call it eating well, whereas those only eat well who eat to the glory of God), and fared sumptuously every day; they had not only been advanced to the scarlet, but from their beginning were brought up in scarlet, and were never acquainted with any thing mean or ordinary. They were brought up upon scarlet (so the word is); their foot-cloths, and the carpets they walked on, were scarlet, yet these, being stripped of all by the war, are desolate in the streets, have not a house to put their head in, nor a bed to lie on, nor clothes to cover them, nor fire to warm them. They embrace dunghills; on them they were glad to lie to get a little rest, and perhaps raked in the dunghills for something to eat, as the prodigal son who would fain have filled his belly with the husks. Note, Those who live in the greatest pomp and plenty know not what straits they may be reduced to before they die; as sometimes the needy are raised out of the dunghill. Those who were full have hired out themselves for bread, Sa1 2:5. It is therefore the wisdom of those who have abundance not to use themselves too nicely, for then hardships, when they come, will be doubly hard, Deu 28:56.
V. Persons who were eminent for dignity, nay, perhaps for sanctity, shared with others in the common calamity, Lam 4:7, Lam 4:8. Her Nazarites are extremely charged. Some understand it only of her honourable ones, the young gentlemen, who were very clean, and neat, and well-dressed, washed and perfumed; but I see not why we may not understand it of those devout people among them who separated themselves to the Lord by the Nazarites' vow, Num. 6. 2. That there were such among them in the most degenerate times appears from Amo 2:11, I raised up of your young men for Nazarites. These Nazarites, though they were not to cut their hair, yet by reason of their temperate diet, their frequent washings, and especially the pleasure they had in devoting themselves to God and conversing with him, which made their faces to shine as Moses's, were purer than snow and whiter than milk; drinking no wine nor strong drink, they had a more healthful complexion and cheerful countenance than those who regaled themselves daily with the blood of the grape, as Daniel and his fellows with pulse and water. Or it may denote the great respect and veneration which all good people had for them; though perhaps to the eye they had no form nor comeliness, yet, being separated to the Lord, they were valued as if they had been more ruddy than rubies and their polishing had been of sapphire. But now their visage is marred (as is said of Christ, Isa 52:14); it is blacker than a coal; they look miserably, partly through hunger and partly through grief and perplexity. They are not known in the streets; those who respected them now take no notice of them, and those who had been intimately acquainted with them now scarcely knew them, their countenance was so altered by the miseries that attended the long siege. Their skin cleaves to their bones, their flesh being quite consumed and wasted away; it is withered; it has become like a stick, as dry and hard as a piece of wood. Note, It is a thing to be much lamented that even those who are separated to God are yet, when desolating judgments are abroad, often involved with others in the common calamity.
VI. Jerusalem came down slowly, and died a lingering death; for the famine contributed more to her destruction than any other judgment whatsoever. Upon this account the destruction of Jerusalem was greater than that of Sodom (Lam 4:6), for that was overthrown in a moment; one shower of fire and brimstone dispatched it; no hand staid on her; she did not endure any long siege, as Jerusalem has done; she fell immediately into the hands of the Lord, who strikes home at a blow, and did not fall into the hands of man, who, being weak, is long in doing execution, Jdg 8:21. Jerusalem is kept many months upon the rack, in pain and misery, and dies by inches, dies so as to feel herself die. And, when the iniquity of Jerusalem is more aggravated than that of Sodom, no wonder that the punishment of it is so. Sodom never had the means of grace the Jerusalem had, the oracles of God and his prophets, and therefore the condemnation of Jerusalem will be more intolerable than that of Sodom, Mat 11:23, Mat 11:24. The extremity of the famine is here set forth by two frightful instances of it: - 1. The tedious deaths that it was the cause of (Lam 4:9); many were slain with hunger, were famished to death, their stores being spent, and the public stores so nearly spent that they could not have any relief out of them. They were stricken through, for want of the fruits of the field; those who were starved were as sure to die as if they had been stabbed and stricken through; only their case was much more miserable. Those who are slain with the sword are soon put out of their pain; in a moment they go down to the grave, Job 21:13. They have not the terror of seeing death make its advances towards them, and scarcely feel it when the blow is given; it is but one sharp struggle, and the work is done. And, if we be ready for another world, we need not be afraid of a short passage to it; the quicker the better. But those who die by famine pine away; hunger preys upon their spirits and wastes them gradually; nay, and it frets their spirits, and fills them with vexation, and is as great a torture to the mind as to the body. There are bands in their death, Psa 73:4. 2. The barbarous murders that it was the occasion of (Lam 4:10): The hands of the pitiful women have first slain and then sodden their own children. This was lamented before (Lam 2:20); and it was a thing to be greatly lamented that any should be so wicked as to do it and that they should be brought to such extremities as to be tempted to it. But this horrid effect of long sieges had been threatened in general (Lev 26:29, Deu 28:53), and particularly against Jerusalem in the siege of the Chaldeans, Jer 19:9; Eze 5:10. The case was sad enough that they had not wherewithal to feed their children and make meat for them (Lam 4:4), but much worse that they could find in their hearts to feed upon their children and make meat of them. I know not whether to make it an instance of the power of necessity or of the power of iniquity; but, as the Gentile idolaters were justly given up to vile affections (Rom 1:26), so these Jewish idolaters, and the women particularly, who had made cakes to the queen of heaven and taught their children to do so too, were stripped of natural affection and that to their own children. Being thus left to dishonour their own nature was a righteous judgment upon them for the dishonour they had done to God.
VII. Jerusalem comes down utterly and wonderfully. 1. The destruction of Jerusalem is a complete destruction (Lam 4:11): The Lord has accomplished his fury; he has made thorough work of it, has executed all that he purposed in wrath against Jerusalem, and has remitted no part of the sentence. He has poured out the full vials of his fierce anger, poured them out to the bottom, even the dregs of them. He has kindled a fire in Zion, which has not only consumed the houses, and levelled them with the ground, but, beyond what other fires do, has devoured the foundations thereof, as if they were to be no more built upon. 2. It is an amazing destruction, Lam 4:12. It was a surprise to the kings of the earth, who are acquainted with, and inquisitive about, the state of their neighbours; nay, it was so to all the inhabitants of the world who knew Jerusalem, or had ever heard or read of it; they could not have believed that the adversary and enemy would ever enter into the gates of Jerusalem; for, (1.) They knew that Jerusalem was strongly fortified, not only by walls and bulwarks, but by the numbers and strength of its inhabitants; the strong hold of Zion was thought to be impregnable. (2.) They knew that it was the city of the great King, where the Lord of the whole earth had in a more peculiar manner his residence; it was the holy city, and therefore they thought that it was so much under the divine protection that it would be in vain for any of its enemies to make an attack upon it. (3.) They knew that many an attempt made upon it had been baffled, witness that of Sennacherib. They were therefore amazed when they heard of the Chaldeans making themselves masters of it, and concluded that it was certainly by an immediate hand of God that Jerusalem was given up to them; it was by a commission from him that the enemy broke through and entered the gates of Jerusalem.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Gregory the DialogistAD 604
PASTORAL RULE 2:7
With what conscience can the overseer of souls avail himself among other people of his pastoral dignity, while engaged himself in the earthly cares that it was his duty to reprehend in others? And this indeed is what the Lord, in the wrath of just retribution, menaced through the prophet, saying, “And there shall be like people, like priest.” For the priest is as the people when one who bears a spiritual office acts as do others who are still under judgment with regard to their carnal pursuits. And this indeed the prophet Jeremiah, in the great sorrow of his charity, deplores under the image of the destruction of the temple, saying, “How is the gold become dim! The most excellent color is changed; the stones of the sanctuary are poured out at the head of every street.” For what is expressed by gold, which surpasses all other metals, but the excellence of holiness? What by the most excellent color but the reverence that is about religion, to all people lovely? What are signified by the stones of the sanctuary but persons in sacred orders? What is figured under the name of streets but the latitude of this present life? For, because in Greek speech the word for latitude is platos, streets (plateoe) have been so called from their breadth, or latitude. But the Truth in person says, “Broad and spacious is the way that leads to destruction.” Gold, therefore, becomes dim when a life of holiness is polluted by earthly doings; the most excellent color is changed when the previous reputation of persons who were believed to be living religiously is diminished. For, when anyone after a habit of holiness mixes himself up with earthly doings, it is as though his color were changed, and the reverence that surrounded him grew pale and disregarded before the eyes of people. The stones of the sanctuary also are poured out into the streets, when those who, for the ornament of the church, should have been free to penetrate internal mysteries as it were in the secret places of the tabernacle seek out the broadways of secular causes outside. For indeed to this end they were made stones of the sanctuary that they might appear in the vestment of the high priest within the Holy of Holies. But when ministers of religion exact not the Redeemer’s honor from those that are under them by the merit of their life, they are not stones of the sanctuary in the ornament of the pontiff. And truly these stones of the sanctuary lie scattered through the streets when persons in sacred orders, given up to the latitude of their own pleasures, cleave to earthly businesses. And it is to be observed that they are said to be scattered, not in the streets but at the head of the streets; because, even when they are engaged in earthly matters, they desire to appear at the top so as to occupy the broad ways in their enjoyment of delight, and yet to be at the top of the streets in the dignity of holiness.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 17
Let us implore the tears of Jeremiah; let him consider our death, and lamenting say: "How is the gold become dim, the most fine color is changed, the stones of the sanctuary are scattered at the head of every street." For the gold has become dim, because the life of priests, once bright through the glory of virtues, is now shown to be reprobate through the basest actions. The most fine color is changed, because that habit of holiness has come to the disgrace of contempt through earthly and abject works. But the stones of the sanctuary were kept within, nor were they placed on the body of the high priest except when, entering the holy of holies, he appeared in the secret place of his Creator. We therefore, dearest brothers, we are the stones of the sanctuary who ought always to appear in the secret place of God; whom it is never necessary to be seen outside, that is, never to be seen in external affairs. But the stones of the sanctuary are scattered at the head of every street, because those who through their life and prayer ought always to have been within, through their reprobate life are occupied outside.
Thomas AquinasAD 1274
Here the misery of the siege is principally lamented, which is considered in two ways. In the first way the misery of the people is bewailed, in the second way the joy of those deriding is laid bare. As said in Verse 21: "Rejoice and be glad, O daughter of Edom, dweller in the land of Uz; but to you also the cup shall pass; you shall become drunk and strip yourself bare."
As to the misery of the people there are two further notions. First the affliction of the people themselves is bewailed, second their lack of power to resist. As said in Verse 17: "Our eyes failed, ever watching vainly for help; in our watching we watched for a nation which could not save."
The first notion (the people's affliction bewailed) has two more ideas. in the first idea is bewailed the misery of people in general, and this idea is followed out twofold. As said in Verse 3: "Even the jackals give the breast and suckle their young, but 'the daughter of my people has become cruel, like the ostriches in the wilderness."
As to the misery of people in general there are two ideas. First is expressed a metaphor, second, it is explained. As there in Verse 2: "The precious sons of Zion, worth their weight in fine gold, how they are reckoned as earthen pots, the work of a potter's hands!" Since, there were eminent Jews in certain tribes with subtle knowledge of the divine. As Psalm (l47):20: "He has not dwelt thus with any other nation; they do not know his ordinances. Praise the Lord!" Thus is said in Verse 1: "How the gold has grown dim, how the pure gold is changed!" And as Proverbs: 20:15 says: "There is gold, and abundance of costly stones; but the lips of knowledge are a precious jewel." Again: "How the gold has grown dim". Namely, by the shame of infidelity. As Isaiah 5:13 states: "Therefore my people go into exile for want of knowledge."
Secondly, 'some persons were eminent in the beauty of their honesty. As Sirach 44:6 states: "rich men furnished with resources, living peaceably in their habitation". Thus is said in Verse 1: "how the pure gold is changed!" That is, as if it is changed like to a blackness of sin, and sadness. As 2 Maccabees 3:16 says: "for his face and the change in his color disclosed the anguish of his soul."
Thirdly, some persons were eminent in the cult of their religion. As Verse 1 concludes: "The holy stones lie scattered at the head of every street." That is, the precious sons of different tribes, or nations. As I Maccabees: 4:43 states: "And they cleansed the sanctuary and removed the defiled stones to an unclean place."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Lamentations 4:1 opens with a profound and agonizing lament, expressing utter shock and grief over the catastrophic fall of Jerusalem and the desecration of its sacred Temple. The prophet mourns the drastic transformation of what was once glorious and pure—symbolized by "gold" and "most fine gold"—now rendered dim and changed. This vivid imagery extends to the "stones of the sanctuary," once the very essence of God's dwelling place, now violently scattered and exposed in the public streets, signifying the complete ruin and humiliation of the holy city and its people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:1 is rich with literary artistry that amplifies its message of despair and desolation. The primary device is Metaphor, where "gold" and "most fine gold" serve as powerful symbols for the spiritual and moral purity, glory, and intrinsic value of Jerusalem and its inhabitants, particularly its leaders and priests. Their "dimming" and "changing" vividly convey the catastrophic loss of this intrinsic worth due to sin and divine judgment. The opening "How!" functions as both a Rhetorical Question and an Exclamation, expressing profound shock, disbelief, and overwhelming grief, rather than seeking an answer. This intensifies the emotional impact and draws the reader into the prophet's anguish. Furthermore, the description of the "stones of the sanctuary" being "poured out in the top of every street" employs potent Symbolism and a degree of Hyperbole. The scattered stones symbolize the complete destruction and desecration of the Temple, the very heart of Israel's religious life and covenant relationship with God, while their presence "in every street" exaggerates the extent of the ruin, emphasizing the public humiliation and the total collapse of order and holiness. The verse also exhibits strong Parallelism in its initial two clauses, where the "gold becoming dim" is paralleled by the "most fine gold changed," reinforcing the central theme of degradation through repetition and variation, creating a rhythmic and mournful cadence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:1 profoundly articulates the theological consequences of covenant unfaithfulness. The dimming of Jerusalem's "gold" and the scattering of the Temple's stones are not random acts of misfortune but the direct, painful outcome of God's righteous judgment against a people who had repeatedly turned away from Him. This verse underscores the biblical principle that divine privilege brings profound responsibility, and persistent sin invites severe divine discipline. It highlights the sacredness of God's dwelling place and the gravity of its desecration, serving as a stark reminder that even what is consecrated to God can be subject to His wrath when His people abandon their devotion. The lament is a theological cry, acknowledging God's justice and sovereignty even in the midst of overwhelming sorrow, and implicitly calling for deep reflection on the nature of true holiness and the catastrophic consequences of its abandonment.
REFLECTION AND APPLICATION
Lamentations 4:1 serves as a sobering mirror for individuals and communities of faith today, prompting us to consider the state of our own spiritual vitality. The "dimming of the gold" challenges us to examine the purity and vibrancy of our spiritual lives. Are we allowing the world's influences, unconfessed sin, or spiritual apathy to tarnish the precious faith and holiness God has bestowed upon us through Christ? Just as Jerusalem's physical sanctuary was desecrated, believers, as temples of the Holy Spirit (1 Corinthians 6:19), are called to guard the sanctity of their inner lives, ensuring that our thoughts, words, and actions reflect the glory of God and His indwelling presence. This verse also compels us to cultivate a posture of lament over spiritual decline, both personally and corporately. The prophet's anguish teaches us to grieve over sin and its devastating effects, rather than to remain complacent in the face of moral decay. It calls for a renewed commitment to repentance, radical obedience, and a passionate pursuit of God's presence, lest our own "gold" become dim and our spiritual "sanctuary" be compromised, losing its witness and effectiveness in the world.
Questions for Reflection
FAQ
What does the "gold" symbolize in Lamentations 4:1?
Answer: The "gold" and "most fine gold" in Lamentations 4:1 symbolize the preciousness, purity, and glory of Jerusalem and its people. This metaphor extends to their spiritual and moral standing, particularly the elite, the priests, and the nation as a whole, who were once considered consecrated and valuable to God. The dimming and changing of this gold signify a profound loss of spiritual luster, moral integrity, and divine favor due to their unfaithfulness and sin. It represents the tragic decline from a state of divine blessing and holiness to one of corruption and judgment, a stark contrast to their former glory as God's chosen people.
What is the significance of the "stones of the sanctuary" being poured out in the streets?
Answer: The "stones of the sanctuary" refer to the sacred materials of the Temple in Jerusalem, which was the central place of worship and the perceived dwelling place of God among His people. Their being "poured out in the top of every street" signifies the complete and utter destruction and desecration of this holy site. It's an image of public humiliation and ruin, indicating that what was once most sacred and revered has been reduced to common rubble, exposed to contempt and stripped of its holiness. This act underscores the severity of God's judgment and the devastating consequences of Israel's covenant disobedience, demonstrating that even the physical symbols of God's presence were not immune to the effects of their sin, and that God's holiness demands accountability.
CHRIST-CENTERED FULFILLMENT
Lamentations 4:1, with its agonizing lament over the dimming of Israel's glory and the catastrophic destruction of the Temple, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The physical Temple, whose sacred stones were scattered in ruin, was merely a shadow pointing to the true and ultimate Temple, which is Christ Himself. Jesus boldly declared, "Destroy this temple, and in three days I will raise it up," speaking of His own body, which would be broken and raised again. Where the old Temple, made of earthly gold and stones, could be defiled and destroyed due to human sin and unfaithfulness, Christ, the living Temple, offers an indestructible and perfect sanctuary, a place of unblemished holiness. The "gold" that became dim in Israel's spiritual life is superseded by the unblemished purity and inherent glory of Christ, who is the "radiance of God's glory and the exact representation of his being" (Hebrews 1:3). Through His perfect life, atoning sacrifice, and glorious resurrection, Jesus not only provides the ultimate atonement for sin, which had tarnished Israel's glory, but also inaugurates a new covenant, superior in glory and permanence (2 Corinthians 3:7-11). In this new covenant, believers themselves become "living stones... being built into a spiritual house to be a holy priesthood" with Christ as the chief cornerstone. Thus, the lament over a lost physical glory gives way to the eternal, spiritual glory found in Christ, who is the ultimate fulfillment of God's dwelling among His people, a glory that will never dim or be destroyed, culminating in the New Jerusalem where "the Lord God Almighty and the Lamb are its temple" (Revelation 21:22).