John Calvin Commentary Lamentations 4:7-8

"Her nobles were purer than snow, they were whiter than milk; They were more ruddy in body than rubies, their polishing was as of sapphire. 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." — Lamentations 4:7-8 (ASV)

Here the Prophet speaks of Nazarites, through whom, as we know, the worship of God was honored; for those who were not content with the common observance of the Law consecrated themselves to God, so that by their example they might stimulate others. It was, then, a unique zeal in a few to consecrate themselves to become Nazarites, or "separated ones." What this custom was can be known from Numbers 6. For God, who has always repudiated all fictitious forms of worship, prescribed to the Nazarites what He approved in every detail. Therefore, Moses carefully mentioned all those things that were to be observed by the Nazarites.

Regarding the present passage, it is enough to say that the Nazarites were especially devoted to God’s service during the time of their separation, for it was only a temporary service.

Then the Prophet brings them forward, so that it might from this be evident how sad the change was—a change he never could have made the Jews believe. He says that the Nazarites were purer than snow, whiter than milk, and also ruddier than precious stones, so that they might be compared to sapphire. For by saying "sapphire was their cutting," he means that they were like well-polished sapphires.

Now, we know that the Nazarites abstained from wine and strong drink; therefore, abstinence might have somewhat lessened their ruddiness. For one who is accustomed to drink wine, if he abstains for a time, is apt to grow pale. He will then lose almost all his color, or at least he will not be so ruddy; nor will there appear in his face and limbs as much vigor as when he had his ordinary sustenance. Jeremiah, in short, teaches us that the blessing of God was conspicuous in the Nazarites, for He wonderfully supported them while they were abstinent for a time.

Now, on the contrary, he says that the Nazarites had become withered, that their skin clung to their bones; that, in short, they were so deformed that they could not be recognized, not only in obscure corners but even in the open street, in the middle of the marketplace. We therefore learn that just as the favor of God had previously appeared concerning the Nazarites, so now also His vengeance could be certainly known, because they had lost their vigor and were reduced to a degrading deformity.

The Prophet at the same time shows that worship according to the Law had, in a way, deteriorated on account of the people's vices; and this is the purpose of the whole passage, as I reminded you at the beginning. For there is no doubt that he wished to rouse the Jews, so that they might at last lift their eyes to God. For they had long grown sluggish in their vices and had even been inflated with diabolical pride; from this came their deep-seated obstinacy.

As long as the Temple stood, they thought that they satisfied God by the sacrifices they offered. When the Prophet now tells them that the stones of the Temple were thrown down, it therefore follows that the Temple was profaned. From where did this profanation come? From the wickedness of the people.

The Chaldeans, indeed, thought that they brought great reproach on God when they demolished the Temple; but, since long-standing pollution had preceded, our Prophet now represents their sins to the Jews as in a mirror or a living form, for they had polluted the Temple before the Chaldeans did.

So also he shows that worship according to the Law was no longer pleasing to God, for they had mocked Him with empty specters; for it was only a vain display when there was no integrity within. The Prophet then shows them what he could by no means have persuaded them to believe before: that God was in no way pleased with the external worship of the Jews while they were audaciously violating the whole Law.