Verse 10. - The prophet gives an instance of the terror and misery in that common calamity. He depicts a scene where the nearest surviving kinsman comes into the house to perform the funeral rites for a dead man. And a man's uncle; better, and when a man's kinsman; the apodosis being at the end of the verse, "Then shall he say." Dod is sometimes rendered "beloved," but usually "father's brother," but it may mean any near relation upon whom, in default of father and brethren, would devolve the duty of burying the corpse. Septuagint, el οἰκεῖοι αὐτῶν: propinquus suus (Vulgate). And he that burneth him; literally, and his burner. This is the same person as the kinsman. the butler; but tot some reason, either from the number of deaths, or from the pestilence, or from the distance of the burying place, which would be out of the city and inaccessible in the blockade, he cannot lay the body in the brave, and is forced to take and burn it. Though the Jews generally buried dead bodies, cremation was sometimes used, both in honour or emergency (1 Samuel 31:12) and in punishment (Leviticus 20:14; Leviticus 21:9). The bones; i.e. the corpse, as in Exodus 13:19; Joshua 24:32; and 2 Kings 13:21; Keil. The kinsman takes it up to bring it out of the house to burn it. Him that is by the sides of the house; him that is in the innermost parts of the house; qui in penetralibus domus est (Vulgate). This is the last living person, who had hidden himself in the most remote chambers; or it may be a messenger whom the kinsman had sent to search the house. He asks him - Is there yet any with thee? Is there any one left alive to succour, or dead to bury? And he shall say, No; Vulgate, et respondebit, Finis est. Then he (the kinsman) shall say, Hold thy tongue (Has!); Hush! He stays the man in the inner chamber from speaking; and why? For we may not make mention of the name of the Lord; Vulgate, et non recorderis nominis Domini. Some, as Pussy, Schegg, and Gandell, see here the voice of despair. It is too late to call upon God now; it is the time of vengeance. We rejected him in life; we may not cry to him in death. St. Jerome refers the prohibition to the hardness of heart and unbelief of the people, who even in all this misery will not confess the name of the Lord. Keil says, "It indicates a fear lest, by the invocation of the name of God, his eye should be drawn towards this last remaining one, and he also should fall a victim to the judgment of death." Others again think that the notion in the mind of the impious speaker is that Jehovah is the Author of all their calamities, and that he is impatient at the very mention of his name. The simplest explanation is the first, or a modification of it The person addressed is about to pray or to call on God in his distress. "Be silent," says the speaker; "we can no longer appeal to Jehovah as the covenant God; by naming him we call to his remembrance how we have broken the covenant, violated our relation to him; therefore provoke him not further by making mention of his name."

6:8-14 How dreadful, how miserable, is the case of those whose eternal ruin the Lord himself has sworn; for he can execute his purpose, and none can alter it! Those hearts are wretchedly hardened that will not be brought to mention God's name, and to worship him, when the hand of God is gone out against them, when sickness and death are in their families. Those that will not be tilled as fields, shall be abandoned as rocks. When our services of God are soured with sin, his providences will justly be made bitter to us. Men should take warning not to harden their hearts, for those who walk in pride, God will destroy.And a man's uncle shall take him up,.... That is, his father's brother, as Kimchi; or his near kinsman, as the Targum; to whom the right of inheritance belongs, and also the care of his funeral; he shall take up the dead man himself, in order to inter him, there being none to employ in such service; the mortality being so universal, either through the pestilence raging everywhere, or through the earthquake, men being killed by the fall of houses upon them; which Aben Ezra takes to be the case here; see Amos 6:11;

and he that burneth him; which may be read disjunctively, "or he that burneth him" (e); his mother's brother, according to Judah ben Karis in Aben Ezra; for which there seems to be no foundation. The Targum renders it in connection with the preceding clause,

"shall take him up from burning;''

and so Jarchi interprets of a man's being found, and taken up in a house, burnt by the enemy at the taking of the city: but it is best to understand it of one whose business it was to burn the dead; which, though not commonly used among the Jews, sometimes was, 1 Samuel 31:12; and so should be at this time, partly because of the infection, and to stop the contagion; and chiefly because a single man could not well carry whole bodies to the grave, to bury them; and therefore first burnt their flesh, and then buried their bones, as follows:

to bring out the bones out of the house; in order to bury them:

and shall say unto him that is by the sides of the house; or "in the corner of it" (f), as the Targum; either the uncle shall say to the burner, that is searching the house for the dead; or the uncle and burner, being one and the same person, shall say to the only surviving one of the ten, that is got into some corner of the house through fear or melancholy, under such a sad calamity,

is there yet any with thee? any dead corpse to be brought out and burned and buried?

and he shall say, no; there are no more: or "there is an end" of them all (g); the last has been brought out: or, as the Targum,

"they are perished;''

they are all dead, and carried out:

then shall he say, hold thy tongue; lest the neighbours should hear, and be discouraged at the number of the dead in one house; or say not one word against the providence of God, nor murmur and repine at his hand, since it is just and righteous:

for we may not make mention of the name of the Lord; being forbid by their superiors; or it is not right to do it by way of complaint, since our sins have deserved such judgments to come upon us; or it will be to no purpose to make mention of the name of the Lord, and pray unto him to turn away his hand, since destruction is determined, the decree is gone forth. The Targum is,

"he shall say, remove (that is, the dead), since while they lived they did not pray in the name of the Lord.''

And so the Syriac and Arabic versions make this to be the reason of the mortality, "because they remembered not the name of the Lord"; or, "called not upon" it.

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