_Calvin_ says: "The prophet alludes to the
impudent women who are wont, even by terror, to prevent their husbands
from using their rights. He says, therefore, this shall not prevent me
from chastising thee as thou deservest." Thus also _Stuck_, who
subjoins to the phrase "her lovers:" "who, if they had the strength,
might be a help to her." But it is altogether erroneous thus to
understand the verse. The words, "Before the eyes of the lovers,"
rather mean, that the Lord would make her an object of disgust and
horror even to those who formerly sought after her. The idea is this:
Whosoever forsakes God on account of the world, shall, by God, be put
to shame, even in the eyes of the world itself, and all the more, the
more nearly he formerly stood to Him. This idea is here expressed in a
manner suited to the figurative representation which pervades the whole
section. _Jerome_ says: "All this is brought forward under the figure
of the adulterous woman, who, after she has been taken in the very act,
is exposed and disgraced before the eyes of all." The uncovering, as
guilt, is followed by the uncovering, as punishment; and every one (and
her lovers first) turns away with horror from the disgusting spectacle.
They now at once see her who, hitherto, had made a show with the
apparel and goods of her lawful husband, in her true shape as a
withered monster. That this explanation is alone the correct one,
appears from the parallel passages: compare, _e.g._, Nah. iii. 5:
"Behold, I come upon thee, saith the Lord of hosts, and uncover thy
skirts upon thy face, and make the heathen to see thy nakedness, and
kingdoms thy shame. And it cometh to pass, all that see thee shall flee
from thee:" Lam. i. 8: "Jerusalem hath committed sin, therefore she has
[Pg 247] become a reproach; all that honoured her, despise her, for
they have seen her nakedness; she sigheth and turneth away;" Jer. xiii.
26: "And I also (as thou hast formerly uncovered) uncover thy skirts
over thy face, and thy shame shall be seen;" Ezek. xvi. 37, 41; Is.
xlvii. 3.--But now, it might seem that, according to this explanation,
not the idols, but only the nations serving them, can be understood by
the lovers. But this is only in appearance. In order to make the scene
more lively, the prophet ascribes to the [Hebrew: aliliM], to them who
are nothing, life and feeling. If they had these, they would act just
as it is here described, and as their worshippers really acted
afte