He explains himself by saying, that they had been scattered from the face of Jehovah. He had said, that they had fled into foreign lands, and that they believed their exile to be perpetual; he now assigns the reason that God had thus banished them. But he had promised by Moses, that though they were dispersed through the four quarters of the world, he would yet be propitious to them, so as to gather them when dispersed, as it is said in the Psalms, "He will gather the dispersed of Israel." (Deuteronomy 30:4; Psalm 147:2.) And we know that the time of exile had been prefixed; for the Prophet had often testified that God would at length become a deliverer to his people, so as to stretch forth again his hand, and draw them forth from Chaldea as he did from Egypt: how then does he say, that they had been scattered from the face of Jehovah, and then, that they had been so rejected, that he would not favor them hereafter with his paternal countenance? the obvious answer is this, that the Prophet here regards only the extremely dispersed state of the people. For though the promise of God as to their return was certain and clear, yet, when any one cast his eyes on the state of things at that time, he could have hoped no such thing; for the desolation, the ground of despair, was immense: no name had remained for the people, the priesthood had been extinguished, the royal dignity had been degraded, the city also and the Temple had been completely overthrown. As, then, there was nothing remaining as to the nation and the place, and also as to God's worship, how could they do otherwise than despond? Then the Prophet, viewing the desolation, says, that nothing else could be concluded, but that the Jews would be perpetually exiles, and that all the ways were closed up, to prevent them to return to their country, and also that the eyes of God were shut, so as never to look on them. We now, then, perceive what he means by saying, that they were scattered from the face of Jehovah, so that he should no longer look on them. And this mode of speaking is often found in Scripture; for, on the one hand, it; sets before us the wrath of God, which brings death; and then on the other, it sustains us, or when we are fallen it raises us up, by setting before us the favor of God even in death itself. The Prophet, then, considers now no other thing than the dreadful calamity which was sufficient to sink the minds of all into the lowest abyss of despair. He then adds, that they respected not the face of the priests, and shewed no pity to the elders. Some think that the reason is given why God had so severely punished the people, even because they had despised the aged and the priests; but this is a forced view. I, then, have no doubt but that the Prophet here intimates, that the Jews had been treated reproachfully, so that there had been no account made of the aged, and no respect shewn to the priests. It is, indeed, true, that Daniel was held in great repute; but he speaks here of the priests who had impiously despised all sound doctrine; and he speaks of the aged who were in authority when the kingdom was yet standing. He then says that they had been, as it were, trodden under feet. He hence concludes, that, all hope of restoration was taken away from the Jews, if they only considered their extreme calamity. He afterwards adds, --

Literally, The countenance of Yahweh hath scattered them, has driven these outlawed priests here and there, "and He will no more regard them" with favor.

The anger of the LORD hath divided them; he will no longer regard them: (k) they respected not the persons of the priests, they favoured not the elders.
(k) That is, the enemies.

The anger of the Lord hath divided them,.... Or, "the face of the Lord" (f); the anger that appeared in his face, in the dispensation of his providence, removed them out of their own land, and dispersed them among several countries and nations of the world, and as they now are: these are not the words of the Heathens continued, but of the prophet:
he will no more regard them; or, "he will not add to look on them" (g), with a look of love, but continue his anger and resentment:
they respect not the persons of the priests, they favour not the elders; which is to be considered either as the sin of the false prophets and priests before described, which was the cause of their punishment; that they east great contempt on the true prophets of the Lord, as Jeremiah and others, and showed no regard to the elders of the people, or those godly magistrates; who would have corrected and restrained them: or else this is said of the nations among whom they were dispersed, as the Targum; who would pay no respect to their characters as priests, or show any pity to them on account of their age.
(f) "facies Domini", V. L. Montanus, Piscator. (g) "non addet aspicere eos", Montanus.

Ain and Pe are here transposed (Lamentations 4:16-17), as in Lamentations 2:16-17; Lamentations 3:46-51.
anger--literally, "face"; it is the countenance which, by its expression, manifests anger (Psalm 34:16). GESENIUS translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (Exodus 33:14; 2-Samuel 17:11).
divided--dispersed the Jews.
they respected not . . . priests--This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (2-Chronicles 24:19-22) [GROTIUS]. MAURER explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (Lamentations 5:12). The evident antithesis to "As for us" (Lamentations 4:17) and the language of "the heathen" at the close of Lamentations 4:15, of which Lamentations 4:16 is the continuation, favor the former view.

This was the judgment of God. His face (i.e., in this connection, His angry look; cf. Leviticus 17:10; Psalm 21:10) has scattered them (חלּק as in Genesis 49:7). No longer does He (Jahveh) look on the, sc. graciously. The face of the priests is not regarded. נשׂא, πρόσωπον λαμβάνειν, to regard the person of any one, i.e., to have respect to his position, dignity, and age: the expression is here synonymous with חנן, to show favour. The subject is indefinite, but the enemy is meant. Thus the threatening in Deuteronomy 28:50 is fulfilled on them. זקנים does not mean "elders," but "old men," for the words can be referred only to the priests and prophets formerly spoken of.

The anger - These words seem to be the language of their enemies triumphing over them. They - Their enemies had no regard to the most venerable persons among them.