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A man's uncle shall take him up - Bp. Newcome says, this obscure verse seems to describe the effects of famine and pestilence during the siege of Samaria. The carcass shall be burnt, and the bones removed with no ceremony of funeral rites, and without the assistance of the nearest kinsman. Solitude shall reign in the house; and if one is left, he must be silent, (see Amos 8:3;), and retired, lest he be plundered of his scanty provision! Burning the body, and then collecting the ashes, and putting them into an urn, was deemed the most honorable mode of burial.

And a man‘s uncle … and he that burneth him - Literally, “and there shall take him up his uncle and his burner,” that is, his uncle who, as his next of kin, had the care of his interment, was himself the burner. Burial is the natural following out of the words, “dust thou art and unto dust thou shalt return.” The common burying-places (such as we find in the history of the patriarchs) were the natural expression of the belief in the Resurrection. The bodies rested together, to be raised together. The pagan burned the bodies of Christian martyrs, and scattered their ashes in mockery of the Resurrection. The pagan noticed that it was matter of piety with the Jews “to bury rather than to burn bodies.” The only exceptions are the history of Saul, and this place. Both were cases of emergency. The men of Jabesh-Gilead doubtless burned the bodies of Saul and his sons, for fear the Philistines might disinter them, if buried, and renew their insults upon them. The Israelites still buried what would not be disturbed or could be concealed - the bones. David solemnly buried their remains in the sepulchre of Kish, Saul‘s father 2 Samuel 21:12-14. So probably here also, it is mentioned as an aggravation, that one who loved them, had to burn their bodies. He does not say, why: but mentions it, as one feature of the common suffering. Parents, brothers - all gone; a man‘s uncle was his “burner.” There was no other interment than this, the most alien from their affections and religion. It may have been on account of the extreme infection (the opening of a forgotten burying place of those who died of the plague of London produced a virulent disease, though 1 12 century had elapsed), or from the delay of burial, when, death reigning all round, there had been none to bury the dead.

He who is “by the sides,” that is, the furthest part “of the house.” He was the one survivor of the ten, and he too, sick. The question, Is there “yet” any “with thee?” inquires whether there was anyone, alive, to succor, or dead, to burn? There was none. All, even the bodies, had now been removed; one only remained, of all the hum, din, and throng, in that abode of luxury, one only “in the extremity” of its untenanted chambers. Probably the sick man was going to speak of God. The uncle breaks in upon his “No!” with “Hush! for we may not make mention of the Name of the Lord.” Times of plague are, with the most, times of religious despair. They who had not feared God in their prosperity, do nothing but fear Him then. Fear, without love, turns man more away from God. He feels then the presence and power of God whom he had forgotten. He owns Him as the Author of his miseries; but, not having known Him before, he knows Him now in no other relation.

The words then, “for not to be mentioned is the Name of the Lord,” are very probably the voice of despair. “It is useless to name Him now. We did not name His Name in life. It is not for “us” to name it now, in death.” It might be the voice of impatient aversion, which would not bear to hear of God, the Author of its woe; or it might be the voice of superstition, which would not name God‘s Name, for fear of bringing fresh evil upon itself. All these grounds for not naming the Name of God and others yet worse, recur, again and again, under the pressure of a general sudden destruction. Such times being out the soul to light, as it is. Souls, which have sinned away the grace of God and are beyond its reach, pass unobserved amid the thronging activity of ordinary life. They are arrested then. They must choose then or never. Their unchanged aversion from God, then, unveils what they had been before. They choose once more, deliberately, in the face of God‘s judgments, what they had habitually chosen before, and, by the dreadful nakedness of their choice of evil, become now unmitigatedly evil. The prophet gives one instance of this utter misery of body and soul, because detail of misery sets the whole calamity more before people‘s eyes. In one picture, they see all. The words, or what the words imply, that, in extreme calamity, people do not mention the Name of God, come true in different minds out of different characters of irreligion.

It has also been thought, that the brief answer, “Hush!” closes the dialogue. The uncle asks, “is there yet with thee?” He answers, “None.” The other rejoins “Hush!” and the prophet assigns the ground; “for the Name of the Lord is not to be named.” If people have not sought God earlier, they have, when his hand is heavy upon them, no heart, nor time, nor thought, nor faith to seek Him.

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.