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4.Thy adversaries have roared in the midst of thy sanctuaries. Here the people of God compare their enemies to lions, (Amo_3:8,) to point out the cruelty which they exercised even in the very sanctuaries of God. (218) In this passage we are to understand the temple of Jerusalem as spoken of rather than the Jewish synagogues; nor is it any objection to this interpretation that the temple is here called in the plural number sanctuaries, as is frequently the case in other places, it being so called because it was divided into three parts. If any, however, think it preferable to consider synagogues as intended, I would not dispute the point. Yea, without any impropriety, it may be extended to the whole land, which God had consecrated to himself. But the language is much more emphatic when we consider the temple as meant. It thus intimates, that the rage of the enemy was so unbounded and indiscriminate that they did not even spare the temple of God. When it is said, They have set up their signs, (219) this serves to show their insulting and contemptuous conduct, that in erecting their standards they proudly triumphed even over God himself. Some explain this of magical divinations, (220) even as Ezekiel testifies, (Eze_21:21,) that Nebuchadnezzar sought counsel from the flight and the voice of birds; but this sense is too restricted. The explanation which I have given may be viewed as very suitable. Whoever entered into the Holy Land knew that the worship of God which flourished there was of a special character, and different from that which was performed in any other part of the world: (221) the temple was a token of the presence of God, and by it he seemed, as if with banners displayed, to hold that people under his authority and dominion. With these symbols, which distinguished the chosen tribes from the heathen nations, the prophet here contrasts the sacrilegious standards which their enemies had brought into the temple. (222) By repeating the word signs twice, he means to aggravate the abominable nature of their act; for having thrown down the tokens and ensigns of the true service of God, they set up in their stead strange symbols.
(218) Instead of songs of praise and other acts of devotion, nothing was now heard in the Jewish places of worship but profane vociferation, and the tumultuous noise of a heathen army. This is with great beauty and effect compared to the roaring of a lion.
(219) Hammond reads, “ set up their ensigns for trophies.” The original word both for ensigns and trophies is אות, oth But he observes that it requires here to be differently translated. אות, oth, signifies a sign, and thence a military standard or ensign The setting up of this in any place which has been taken by arms, is a token or sign of the victory achieved; and, accordingly, an ensign or standard thus set up becomes a trophy To convey, therefore, the distinctive meaning, he contends that it is necessary in this passage to give different renderings to the same word.
(220) That is, they understand signs to mean such signs as diviners or soothsayers were wont to give, by which to foretell things to come. Jarchi, who adopts this interpretation, gives this sense: That the enemies of God’ people having completed their conquest according to the auspices or signs of soothsayers, were fully convinced that these signs were real signs; in other words, that the art of divination was true.
(221) “Qu’ y avoit un service divine special et different de ce qui se faisoit ailleurs.” — Fr.
(222) “Their own symbols they have set for signs. Profane representations, no doubt, agreeable to their own worship. See 1Ma_1:47.” — Dr Geddes.