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INSULT UPON INSULT HAS BEEN HEAPED UPON JERUSALEM.
Our inheritance. The land had been "given" to Abraham (Genesis 13:1-25; Genesis 17:8), and was consequently inherited by Abraham's posterity. Our houses. Not as it the Chaldeans had actually taken up their abode in some of the houses of Jerusalem. The expressions are forcible, but inexact. The land was seized; the houses were destroyed (Jeremiah 52:13).
We are orphans and fatherless; i.e. "We are like the most desolate of beings," as the Targum already explains it. Hence in the next clause the mothers of Israel ere likened to widows.
We have drunken our water, etc. The Jews were not yet carried away to Babylonia when this was written, but had to pay a dear price to the new lords of the soil for the commonest necessaries of life.
Our necks are under persecution. Persecution is here compared to a yoke. But this rendering and explanation hardly suit the phrase, which rather means, "We are pursued close upon our necks." The harassing conduct of the Babylonian conquerors is compared to the pursuit of a foe fast gaining upon a fugitive.
We have given the hand, etc. Starvation awaits the Jews unless they submit to one or the other of their hereditary foes. Some escape to Egypt and "give the hand" (i.e. surrender, Jeremiah 1:15) to the lords of the fertile Nile valley; others acquiesce in the fate of the majority, and sue for the alms of the Babylonians.
We have borne their iniquities. The fathers died before the iniquity was fully ripe for punishment, and their descendants have the feeling that the accumulated sins of the nation are visited upon them. This view of national troubles is very clearly endorsed by one important class of passages (Exodus 20:5; Exodus 34:7; Numbers 14:18; Jeremiah 32:18). The objection to it is forcibly expressed by Job (Job 21:19), "God [it is said] layeth up his iniquity for his children: [but] let him requite it to himself, that he may feel it!" Hence Jeremiah (Jeremiah 31:30) and Ezekiel (Ezekiel 18:1, etc.) insist on the truth that every man is punished for his own sins. Of course the two views of punishment are reconcilable. The Jews were not only punished, according to Jeremiah 16:11, Jeremiah 16:12, for their fathers' sins, but for their own still more flagrant offences.
Servants have ruled; rather, slaves. The Babylonians in general might be called slaves, by comparison with the "kingdom of priests" (Exodus 19:6), and the "sons" of Jehovah (Isaiah 45:11; Hosea 1:10). Or the expression may mean that even baseborn hangers on of the conquering host assumed the right to command the defenceless captives.
We gat our bread; rather, we get our bread. The allusion in the following words is perhaps to murderous attacks of Bedawins (as we should call the Ishmaelites) on the Jews who attempted to gather in the scanty harvest.
Was black like an oven. The translation is misleading; there is no real parallel to Lamentations 4:8. Render, gloweth. It is the feverish glow produced by gnawing hunger which is meant. The terrible famine; rather, the burning heat of hunger. Hariri, the humoristic author of the cycle of stories in rhymed Arabic prose and verse, called 'Makamat,' puts into the mouth of his ne'er do well Abu Seid very similar words to describe a famished man—
"Dess Eingeweide brennend nach Erquickung sehrein,
Der nichts gegessen seit zwei Tagen oder drein."
(Ruckert's adaptation, third Makama.)
Princes are hanged up by their hand; i.e. by the hand of the enemy. Impalement after death was a common punishment with the Assyrians and Babylonians. Thus Sennacherib says that, after capturing rebellious Ekron, he hung the bodies of the chief men on stakes all round the city ('Records of the Past,' 1.38). Benomi gives a picture of such an impalement from one of the plates in Botta's great work.
They took the young men to grind; rather, the young men have borne the mill. The lower millstone seems to have been specially hard, and therefore heavy (see Job 41:24), and to carry it about must have required a more severe exertion even than the constant turning of the mill handle. Dr. Thomson "cannot recall an instance in which men were grinding at the mill", and both Exodus 11:5 and Matthew 24:41 presuppose that it was women's work. The conquered Jewish youths, however, share the fate of Samson—
"Eyeless, in Gaza, at the mill with slaves."
('Samson Agonistes,' 41.)
"Eyeless," indeed, they may some of them have been, as putting out the eyes was a common Oriental punishment (comp. Jeremiah 39:7). The children. This is, perhaps, too strong. The Hebrew na‛ar is applicable, not only to children, but to youths at the age for marriage (Genesis 34:19) or war (1 Kings 20:15). The wood; not the wooden handle of the mill, but the wood required for fuel.
From the gate. The place where the elders, technically so called, assembled for legal proceedings, and where the citizens in general met together for social concourse (comp. Genesis 19:1; Ruth 4:11; Psalms 69:12; Amos 5:12, Amos 5:15; Daniel 2:49). From their music (comp. Jeremiah 7:34; Jeremiah 16:9).
The crown is fallen, etc.; rather, the crown of our head is fallen. The Jewish people is compared to a rich man at a banquet, crowned with a diadem (comp. Isaiah 28:1). Jeremiah has a similar phrase in his prophecies (Jeremiah 13:18). It evidently expresses figuratively the prosperity and honour formerly enjoyed by the now vanquished people.
Lamentations 5:17, Lamentations 5:18
These verses form a transition to the final appeal. The thought of the desolation of Zion overwhelms the spirit of the poet. But he will soon be able to lift himself up again when he recalls the sublime truth of the inviolable security of Israel's God. Foxes; rather, jackals.
FINAL APPEAL TO GOD FOR THE REVERSAL OF THE JUDGMENT.
Remainest; better, art enthroned.
Wherefore dost thou forget us, etc.? The poet does not say," Wherefore hast thou forgotten us?" One of the psalmists, indeed, does go so far (Psalms 74:1); but the poet of this lamentation, with a more tender and trustful reserve, adopts the tense of feeling (the imperfect) in preference to that of fact (the perfect), and asks, "Wherefore dost thou [to my feeling] forget us? Wherefore, if Jehovah's power is still unbroken, does he allow Israel to feel herself forsaken?" The fact is certain, viz. that the land of Israel is desolate, and (the poet seems to imply) desolate for some time already. The interpretation is hypothetical, and, as the last verse will show, the poet cannot bring himself to believe that it can be accurate.
Turn thou us, etc. Not "bring us back to thee," i.e. to the sacred land (as Thenius), for it is not a speech of the exiles, but of the Jews left behind, at least for the present, in Judea. "Turn thou us" means "Bring us into a state of reconciliation with thee" The next petition, Renew our days as of old, means, "Restore the old happy mode of life, each man with his own vine and his own fig tree, undisturbed by the fear of invasion, and rejoicing in the sense of the favour of Jehovah." The first petition has the priority because only on repentance and recovered purity of heart and life can Jerusalem rise from her ashes. Isaiah had said this long ago (Isaiah 1:26, Isaiah 1:27), and the elegiac poet repeats it (comp. Jeremiah 31:18).
But; rather, unless. The poet wishes to suggest that the idea seems to him inconsistent with the covenant relationship of Jehovah towards Israel. May we not compare a striking passage in Isaiah which should probably be rendered thus: "A wife of one's youth, can she be rejected? saith thy God" (Isaiah 54:6)? Both passages express, in a most delicate way, the incredulity of the writers with regard to the absolute rejection of Israel. And thus this melancholy Book of Lamentations concludes with a hope, "faint, yet pursuing," of the final realization of the promises to Israel. The interpretation adopted admits of no reasonable doubt, in spite of the fact that ancient doctors of the synagogue thought otherwise when they established the custom of repeating verse 21 after verse 22 had been read, in order to soften the supposed gloomy impression of verse 22.
A prayer of distress.
I. IT IS OFFERED TO GOD. The whole of this last elegy is in the form of a prayer. Other laments are interspersed with cries to Heaven. This poem is one continuous address to God. We see here true wisdom; for mere complaining is useless, To wail to the winds is foolish and vain. To make our troubles known to our fellow men often avails little, for we may only weary them instead of eliciting their pity, or, if we do succeed in gaining commiseration, that may be of little real use to us. But God is the great Comforter. His ear is ever open to the cry of his distressed children. His heart is always tender to feel compassion for their woes. His hand is strong and willing to work substantial deeds of helpfulness.
II. IT DESCRIBES THE MOURNFUL CONDITION OF THE SUPPLIANT. The poet refers to "what has come upon us" and "our reproach." Subsequent verses describe the miserable condition of the Jews in more detail. It is much that we can unbosom our souls before God. The mere relief of confiding in him is a comfort. Moreover, if we desire his help we must make this confidence. Reserve on our part necessitates apparent indifference on his part. We need not fear of wearying him with our plaints. Indeed, if we were more open hearted in confiding our troubles to God we should come to have fewer troubles to concern ourselves with.
III. IT ASKS FOR DIVINE NOTICE.
1. "Remember." It seems as though God must have forgotten and deserted his children when he has permitted them to fall into grievous distresses.
2. "Consider." We need God's thought for us. Our case is such that the wisdom of God as well as his grace is necessary for our salvation. The great work of Christ is a proof of Divine thought, study, consideration.
3. "Behold." Here is a nearer attention. God is not only asked to remember and think of our case, but to inspect it himself. And when he looks he heals. When once we are assured that God remembers, considers, and beholds our trouble, we can leave it with him, well knowing that he will not mock our cries by listening without answering.
The lost inheritance.
I. THE EARTHLY INHERITANCE OF ISRAEL WAS TURNED TO STRANGERS. Canaan, the land promised to Abraham and his seed, was always regarded as more than a mere possession. It was considered to be received from God as an inheritance, and held by a Divine right. Yet even this sacred soil was taken away from the people. Strange races from the East settled down upon it, and the rightful owners were driven into captivity or compelled to pay for water from the wells their fathers had dug, and for fuel from their own woods (Lamentations 5:4). A second time the people have been driven from their inheritance, and Turkish mosques now desecrate the city of the Jews.
II. THE SPIRITUAL INHERITANCE OF ISRAEL WAS TURNED TO STRANGERS. The Jews were more than possessors of one little favoured land. To them were entrusted the oracles of God. Prophets and priests gave them peculiar privileges in spiritual things. They were a people of God's own possession. The blessings of the Jews were to culminate in the advent of the Messiah. The Messiah came. He came to his own inheritance, and his own people received him not; for Christ first offered himself to Jews. and Christ was first refused by Jews. In rejecting Christ the house of Israel rejected its true inheritance. Gentiles took up the privileges which Jews despised. We and other nations of Gentile Christendom are the strangers to whom their inheritance is turned over.
III. THE CHRISTIAN INHERITANCE MAY BE TURNED TO STRANGERS. There have been Christian lands, such as North Africa and Asia Minor, which have lost their Christianity and have passed into the possession of the bitterest foes of the Crucified. Within the pale of Christendom the inheritance may be lost, If we permit unbelief to lay hold of people who once enjoyed full faith in Christ, this result will take place. When men who are unbelievers at heart get possession of Christian pulpits and undermine the very faith they are supposed to be preaching, is not this a terrible instance of the inheritance passing to strangers?
IV. THE INHERITANCE IS TURNED TO STRANGERS BECAUSE THE CONDITIONS ON WHICH IT IS HELD ARE VIOLATED. This truth applies to all three cases just described—to Israel's earthly inheritance and her spiritual inheritance and to the Christian inheritance. The land was not given to strangers till after strange gods had been admitted into the land. It was always designed by God that the privileges of the gospel should be given to Gentiles as well as to Jews (e.g. Isaiah 60:3). But it was owing to their refusal of these privileges that the Jews lost their own share in them. The inheritance was to have been widened to admit new citizens; the old Citizens cast themselves out of it, and so gave place to the new. In like manner Christ never takes the candlestick from any portion of his Church till his people have faithlessly cast him oat of their hearts.
V. THE LOST INHERITANCE IS TO BE RESTORED. Whether Israel will return to Palestine is only a question for the curious, and of no great practical interest. For so long as the people are restored to God and truly prosperous it cannot much matter on what spot of the globe they reside. In their palmy days many of them were in the habit of wandering far from their native land. But the true restoration, restoration to the spiritual inheritance in God, is promised to all who will return to him (Isaiah 61:1-3).
Orphanage and widowhood.
In the desolation of Jerusalem the inhabitants felt like orphans and widows, bereaved of the stay and comfort of life, uncured for and homeless. Many would be literally orphaned and widowed after the great slaughter of the siege, The sad condition of these greatest sufferers brings before our notice the similar trouble of those who are similarly situated in our own day.
I. ORPHANAGE AND WIDOWHOOD INVOLVE OVERWHELMING SORROW. The mournful condition of the sufferers is the first thing to strike us. Their sorrow is keen because it concerns a nearest and dearest relative, and it is the more dreadful because it strikes a whole family. Moreover, the trouble is not simply one of affection. The breadwinner is lost. The prop and strength of the household is cut down. The protector of the helpless is removed. The guide and counsellor of the young is no more.
II. ORPHANAGE AND WIDOWHOOD SHOW US THE BROKEN CHARACTER OF HUMAN LIFE. There is a oneness in a true family. All the members together constitute a unit. But when death claims the head the family is broken and its completeness destroyed. Then part is on earth and part in the other world. The widow and her children thus bear testimony to the imperfection of earth, to the transitoriness of what once seemed perfect, and to the need of a future life wherein the severed threads may be reunited and the Divine idea of the family realized.
III. ORPHANAGE AND WIDOWHOOD ARE UNDER THE ESPECIAL CARE OF GOD. He is the "Father of the fatherless and the Judge of the widow" (Psalms 68:5). If God sends exceptional trouble, he also feels exceptional compassion and gives exceptional aid. Helplessness is the greatest claim on the Divine pity. The heavier the need of any sufferers the more likely is it that God will come to their deliverance. It is true that he may not restore lost comforts. A shadow; long and dark, may long lie across the path of orphans and widows. But unseen hands will be tending them, if not for their wealth and pleasure, yet for their peace and blessedness. God sometimes helps by raising up friends. He may also aid by rousing the faculties of the sufferers. Under the pressure of necessity a widow, left with the care of a family, may develop capacities that slumbered in neglect so long as they were not called for.
IV. ORPHANAGE AND WIDOWHOOD HAVE A FIRST CLAIM ON CHRISTIAN CHARITY. Where God's compassion is strongest ours should be also. If the trouble is great and the sufferers have not brought it upon themselves by their own folly or fault, the sympathy should be particularly large and active. The care of widows and orphans was one of the first characteristics of the Church, distinguishing it from the selfish indifference of paganism. With all our desire for the spiritual welfare of men, and all our zeal in preaching the gospel, this elementary duty of Christianity must have a first place in our energies if we would not be justly accounted hypocrites.
Children suffering for the sins of their parents.
I. IT IS A FACT THAT CHILDREN DO SUFFER FOR THE SINS OF THEIR PARENTS. It was apparent in the times of the Captivity; for owing to Josiah's reformation the moral condition of the nation then was better than it had been a generation or so before; yet the blow, which was caused by the greater guilt of the fathers, fell upon the children. It may often be observed in history that the greatest catastrophes do not fall on the most guilty, but on their successors, who are often better mere Thus James II. was a better man than Charles II; though the Stuart dynasty ended in the younger brother; and Louis XVI was comparatively innocent, and yet he had to suffer for the vices of Louis XIV and Louis XV. In private life, poverty, disease, and disgrace are inherited by children from their parents. Now, it is a sign of the robust truthfulness of the Bible that this dark fact is distinctly recognized. There is no attempt to shun it because it is mysterious. We have in the Bible an honest, brave confronting of the evils of life, and not a system which is only beautiful to contemplate in idea and which cannot be squared with facts.
II. THIS FACT IS A WARNING TO PARENTS. The selfishness that incurs disastrous consequences on a man's family is too often ignored if those consequences are not immediately apparent. But it should be exposed and reprobated. Thus the intemperate man is sometimes regarded as a kind and good natured man because he displays no malice of temper. Surely his cruelty in impoverishing his household and risking the health of his children should be considered a gross sin. If a man will not hold his hand for his own soul's sake, let him consider how he will wreck his family and ruin innocent sons and daughters before he yields to temptation.
III. THIS FACT SHOULD NOT SHAKE OUR FAITH IN GOD.
1. Men in all ages have faced it clearly and yet have retained their trust in Providence, e.g. the writers of the Bible.
2. The very idea of faith implies that we must confide and wait in the darkness where we cannot understand.
3. The necessary greatness of the scheme of the government of a world should lead us to expect mysteries in it.
IV. THIS FACT SHOULD HELP US TO UNDERSTAND PART OF THE DIVINE IDEA OF LIFE. It is a sorrowful sight—innocent little children plunged into poverty and distress through no fault of their own, solely on account of the sins of those who should be their greatest benefactors! But it shows us that God does not treat us as isolated units. He takes notice of families as such. There is a "solidarity" of mankind. Everywhere we see the innocent suffering with the guilty. Social and domestic life are under providential care. And it may be best for the world as a whole that the several societies and collective bodies of which it consists should be governed with Messing and discipline than that each individual should receive only his own private grace and judgment. Moreover, if this is the case, inasmuch as the individuals profit by the corporate life and prosperity, this treatment by. families and cities and nations may turn out in the long run to be the best for the separate persons.
Consolation in the supremacy of God.
The Divine supremacy is often regarded as a topic of dread rather than as one of comfort. The awful throne towers above poor humanity, sublime and majestic, and men turn from it to seek refuge at the humbler footstool of mercy. But the writer of this elegy finds deep satisfaction in contemplating the supreme and eternal government of God.
I. THERE IS CONSOLATION IN THE FACT THAT GOD IS ENTHRONED. Above the tumult, above the darkness, stands the throne of God. God is King over all, not only reigning in majesty, but also ruling in might.
1. Evil is not supreme. It rears its head in boasts and threats. It dwells in high places. But it does not reach to the highest.
2. Evil is under government. Not only is it not supreme, but in the lower domain where it seems to rove at will it is not really free. It is chained, checked, and overruled. The kingdom of God extends over the rebellious haunts of iniquity.
3. Justice is above all. Wrong must give place to righteousness. Law must triumph over disorder. The fair order that is the image of God's equitable and righteous will is ultimately to supersede the hideous confusion of man's lawlessness. Even now God is reigning and working through the chaos to the development of life and beauty.
4. Goodness controls everything. He who is enthroned supreme is our Father, the kind and merciful God. His rule must reflect his character. For such a Lord to be supreme is for all the law and government of his kingdom to be inspired with love.
II. THERE IS CONSOLATION IN THE FACT THAT GOD'S THRONE IS ETERNAL. The eternal is always of first moment. Whatever be the force, or size, or character of any temporal thing, its transitoriness makes it as an unsubstantial dream compared with the solid endurance of what is eternal. God's eternal throne renders the petty thrones of evil, so hastily set up and so swiftly cast down, like mere passing shadows.
1. Nothing can overthrow the throne of God. We see good causes frustrated, good men crushed and bad powers apparently victorious; but they cannot take the citadel. The throne above looks down upon their petty victories with scorn.
2. Goodness will outlive evil. The temporary phase of darkness cannot endure like the everlasting kingdom of light. Generation after generation comes and goes; still the grand old throne stands above all, immovable. In one age, wild dreams of new religions possess the minds of men. In another, lethargy and degeneration of character are prevalent. But all these shadows pass, and the throne still abides. Like the rock about which the surf fumes and frets, the throne of God dwells firm and calm in the midst of all earthly changes.
3. Evil will be made to work for good. The everlasting throne will draw all transitory things into subjection to itself. We can endure our passing troubles if we are children of God and citizens of the kingdom of heaven, because these very troubles must do the will of our gracious Lord.
I. IT IS NATURAL THAT WE SHOULD WISH TO KNOW THE PURPOSE OF GOD'S DEALINGS WITH US. There is no subject for inquiry that touches us more nearly or that affects us in such important matters. God's treatment of us concerns our highest welfare for time and eternity. It is in all the experience of life—our many blessings, our varied trials, our greatest prosperity, and our heaviest trouble. Surely it is natural that we should ask whither are all these waves driving us, and why do they sometimes beat so strangely and severely.
II. THERE IS MUCH IN GOD'S DEALINGS WITH US THAT WE CANNOT UNDERSTAND. It seems that he has forgotten us when we are permitted to fall into great and lasting trouble. Short, sharp affliction may be faced. But long enduring distress wears out hope and faith, and makes it appear more and more as though the lonely sufferer had been deserted by God. The purpose of this is not easy to discover. The whole dispensation is just inexplicable.
III. THE RIGHT WAY TO DISCOVER THE PURPOSE OF GOD'S DEALINGS WITH US IS TO ASK HIM. We often discuss vainly when we have no data to start with. But speculation is sure to fail if it goes beyond all evidence and clear reason. Prayer is the one safe resource. It would be well if we had enough faith in God to confide our doubts to him. For it is too often only unbelief that makes us silence doubt. If we truly trusted God we should more bravely confess to him all that troubled and perplexed our minds. In response to such confidence God may reveal to us a new way of looking at our experience that shall help us to understand something of its object; or he may simply reconcile our minds to the mystery—perhaps an equally beneficial result.
IV. WE MAY REST ASSURED THAT GOD HAS A PURPOSE IN HIS DEALINGS WITH US. It is there, though we cannot see it. We may say, "Wherefore dost thou forget us?" and we may not be able to receive an answer to our question. Yet we should not doubt that there is a "wherefore." God does nothing aimlessly. He certainly cannot be putting his children to pain without an object, nor without one that is adequate to the cost. The knowledge of this fact should quiet fear and restless doubt, even if the object itself remains hidden in mystery.
V. WE MUST BEWARE OF QUESTIONING GOD QUERULOUSLY. We have no right to demand an explanation from God. To couch complaints in the form of inquiries is insulting to God. Let the questioning be humble and submissive, and the answers are sure to come in peace, if not always in light.
When they do not lead to improvement lamentations are profitless, though they may be unavoidable. It is vain to mourn the past if our grief does not help us to make the future better. Sorrow for sin is good only when it leads to an active repentance. It is therefore necessary that a true consideration of the miserable condition into which evil living has brought us should rouse an earnest desire for a new and better life.
I. RENEWAL MUST BE THE WORK OF GOD. The writer does not simply resolve to do better, nor hope that a happier state of affairs will come about of its own accord. He prays. And the object of his prayer is to plead with God to produce the great change which is so much needed.
1. We cannot accomplish the renewal.
(1) We cannot change our own hearts; they are too corrupt and too hard,
(2) We cannot bring back the old days. The past is lost forever. If it is to be equalled or surpassed by the future, a Divine providence alone can accomplish the great work.
2. God does bring about renewal. He renews the face of the earth. He sends springtime into wintry lives. No soul is so corrupt that God cannot renew it; no life is so desolate that God cannot brighten it. We try vainly to turn ourselves. But God is strong as well as gracious. If only he turn us we shall be surely turned.
II. RENEWAL MUST BE IN OUR EXPERIENCE. The mistake is to suppose that God must change to us. But there is no need for him to turn. He is always good and always willing to be favourable to his children as soon as they submit and obey. Till then nothing can induce him to do so unrighteous an act as to turn from wrath to pleasant treatment. The necessary change lies all on our side. Men used to think that night was the desertion of the earth by the sun, and day the enjoyment of his return. They were wrong. They now know that the sun is not thus fickle. So it is with the soul's night and day. A primitive and narrow theology says that God changes—now going, now returning. Larger knowledge shows that he abides the same, and that as our distress is in turning from him, so our redemption must be in returning to him.
III. RENEWAL MUST BEGIN WITH OUR INNER LIFE. The writer wisely prays to be turned back to God before he prays for the renewal of the old days. It is a common mistake to seek for the external fruits of forgiveness before the internal. The first thing is to bring the soul back to God. Other happy consequences will follow. It is vain to pray for the brightness of noon before our part of the earth has revolved towards the sun. It is to be noted that the great change in the soul is a turning to God. God draws us to himself. Redemption is reconciliation to God. To be near him, to trust and love and obey him, to seek more and more of his light and life,—this is the renewed health and blessedness of the soul that is restored from the wretchedness and ruin of sin.
IV. RENEWAL WILL AFFECT OUR WHOLE EXPERIENCE. After the interior life is renewed the exterior also undergoes a happy transformation. The Jew yearned for the old happy days of peace and prosperity. We inevitably clothe the joyous past with a glamour of affection. Many a lost joy seems inconceivably bright now it has gone. Yet God may bring it back, if not in. the old form, for the exact past is irretrievable, yet in even richer sweetness. The penitent muses sadly over the innocent days of old in the dear home now long since broken up. He would give worlds to bring back that peaceful time before all his sin and shame. It cannot return. But far off, at last, there may be reunions in the better world and rejoicings that will outdo the brightness even of those happy days.
HOMILIES BY J.R. THOMSON
The Lord's remembrance besought.
The inhabitants of Judah and Jerusalem had looked, now to Egypt and now to Assyria, for help and deliverance. Events had shown upon how broken a reed they had leaned. Their experience was now leading the best among them to another and a surer, higher, Refuge. As the spokesman of his repenting fellow countrymen, Jeremiah entreats the remembrance and the regard of Jehovah.
I. ADVERSITY SOMETIMES LEADS MEN TO SEEK THE REGARD AND FAVOUR OF THE GOD WHOM IN PROSPERITY THEY HAVE FORGOTTEN. That trouble may foster self-control and patience is a commonplace of moral teaching. But it only answers its highest end when it leads the afflicted to seek and call upon their God. In the noonday of happiness, the healthy, busy, and joyous too often forget him to whom they are indebted for all. Providence is forgotten when the sun shines; clouds and darkness seem to have a natural tendency to remind the soul of God.
II. THE LORD'S REMEMBRANCE AND CONSIDERATION ARE AN ASSURANCE OF HELP AND DELIVERANCE. That the Omniscient is not perfectly aware of all that happens to man is not for a moment to be supposed. The language of the prophet is human language, adapted to our ignorance and infirmity. The Lord will be entreated; he summons his children to think of him; and he promises to draw near to those who draw near to him. The sinner may well dread the all-including gaze of the righteous Judge; but the lowly and believing penitent may well take courage when he learns that the Lord has not forgotten to be gracious.—T.
The moral continuity of nations.
Man is naturally not merely gregarious, but social. The powers that be, an apostle teaches us, are ordained by God—from which we learn that political and social life have a Divine sanction. Accordingly, the Judge of all deals with men, not only as individuals, but as communities. This fact was present to the mind of the prophet when he wrote these words.
I. THE FACT OF NATIONAL ACCOUNTABILITY TO THE MORAL GOVERNOR. The history of the Jews is the history of a theocracy; but it embodied lessons which are adapted to all mankind. Nations have national privileges, national responsibilities, national probations, national rewards and punishments.
III. NATIONAL RETRIBUTION IS SOMETIMES DEFERRED FOR A SEASON. The prophets appear to have had a clear view of this law. Wrong doing in one generation was seen to be followed by punishment in a succeeding age. Jeremiah is the author of the well known proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge." The seed (to change the figure) is sown by one generation; a following generation reaps the harvest.
III. THE CERTAINTY THAT PENALTIES WILE, BE INFLICTED UPON THE IMPENITENT. There is indeed a sense in which even the repenting and reformed suffer for the sins of those who have gone before them. But for the impenitent and unreformed there is no exception, no escape. We, says the prophet, speaking of himself and of his rebellious and ungodly contemporaries—"we have borne the iniquities of our fathers." The apostasy and rebellion of the former generations were visited upon those who endured the horrors of the siege and the degradation of the Captivity. There is mystery in the providential appointment that, not only shall every man bear his own burden, but that some shall bear the burden of those also who have gone before them. But the fact remains, and it gives solemnity to the life of families and of nations.
IV. THE LESSON IS THUS IMPRESSED UPON ALL MEN—HOW SERIOUS AND REAL A THING IS NATIONAL PROBATION!
1. The teaching which was profitable for Israel is equally adapted to England, and indeed to all the nations of mankind. The Lord is King, and from his government and authority none of the earth's inhabitants is free.—T.
None to deliver.
Bitterness was added to the misery of the Jews when Chaldean slaves—advanced to eminence and power on account of their ability—were placed in authority over them. But there was no choice; resistance was impossible and deliverer there was none, In this respect the condition of the inhabitants of Jerusalem may represent that of sinful, helpless men.
I. A CRUEL BONDAGE. Sinners have yielded themselves up to obey the enemy of their souls, the foe of God. This is
(1) a usurper, who has no right to rule over men;
(2) a tyrant, who with unjust and unreasonable exercise of authority oppresses those beneath his power;
(3) a cruel master, whose service is slavery, whose stripes are many, whose wages are death and destruction.
II. A SEEMINGLY INEVITABLE FATE. The conquered Judaeans had looked hither and thither, in the crisis of their fate, for some friend and helper, but they had looked in vain. Similarly the captive of sin can find no earthly deliverer; his fellow men are his fellow sinners and fellow captives; there is no eye to pity and no hand to save.
III. A SOLITARY BUT SUFFICIENT CONSOLATION AND REFUGE. The restless waves answer their purpose when they toss the imperilled mariner towards the haven of refuge. Affliction and adversity, chains and dungeons, oppressors and torturers, may make the one only Deliverer welcome. The Lord God has revealed himself to us as the Saviour of all men. There is no prison from which he cannot set the captive free; there are no gyves and fetters he cannot strike off; there are no foes from whose hands he cannot rescue and deliver.—T.
The cessation of joy.
This fate had been foretold. "Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate." Well is it for those who take the warning which is given beforehand, and do not wait, as Jerusalem waited, for the stern lessons of a retributive providence.
I. THERE IS CESSATION OF JOY WHICH IS NOT PUNITIVE. The health, the elasticity of spirits, the pleasures of youth, cannot be protracted to old age. "Earth's joys grow dim, its glories fade away." Days of sickness, of poverty, of bereavement, of sorrow, are appointed by the Lord of the human lot, to follow days of brightness. The wail of sorrow will replace the song of gladsome joy. Yet all this experience may be spiritually disciplinary and helpful; there may be in it nothing of punishment, nothing of Divine displeasure.
II. THERE IS CESSATION OF JOY WHICH IS THE SIGN OF DIVINE ANGER AND THE FULFILMENT OF DIVINE THREATENING. Such was the case with Judah, upon whom the siege and the Captivity came, not without warning, not without space for repentance. In fact, sin puts an end to the joy which it promises to increase and perpetuate, and brings about the mourning and distress against which it pretends to ensure us. The retrospect of those whose joy has ceased becomes in such cases a retrospect of human rebellion and Divine forbearance. Conscience awakes and admits that sorrow is merited.
APPLICATION. Yet there is a way of repentance. God will renew the days of his people as of old. This is the cry and the hope of the penitent: "Restore unto me the joy of thy salvation."—T.
Lamentations 5:16, Lamentations 5:17
The degradation of sin.
The promise of sin is something very different from this; no flattery is untried, no prospect withheld, which may induce men to rebel against God. But, as with our first parents, as with the dwellers in Jerusalem, so is it in the experience of all men; the promises which sin makes are unfulfilled; the wages of sin are death.
I. THE PICTURE OF DEGRADATION. It is highly figurative language which the prophet here employs; but it is not exaggerated, it is not unjust.
1. The head is uncrowned. Judah's independence and freedom was as a crown to the head; but the Chaldeans tore it off and flung it away. They who defy God must lose in so doing all that is most honourable, most sacred, most precious.
2. The heart is faint. Judah's joy was turned into mourning, her hopes were dashed to the ground; how could the heart be other than faint? The ways of sin are ways of disappointment, weariness, and distress. The heart of the transgressor sinks within him when he sees the fruit of his doings.
3. The eyes are dim with watching for deliverance, with tears of woe.
II. THE CAUSE OF DEGRADATION. Judah may have been unwilling to admit the truth, and may have been disposed to attribute calamities to second causes. But the prophet was just, and laid his hand upon the true explanation when he confessed on behalf of his countrymen, "We have sinned!" Trace up human misery and national disaster to the source, and this is to be reached only when we come to defection and departure from the righteous Lord.
III. THE CONSCIOUSNESS OF DEGRADATION. "Woe unto us!" is the cry of the prophet. When men sin and suffer but fail to acknowledge their own ill desert, the intentions of Providence are as yet unfulfilled. The sin must be taken home; the punishment must be acknowledged just; the confession must be penitent, sincere, and frank.
IV. THE LESSONS OF DEGRADATION.
1. Let the virtuous and obedient abjure self-confidence and cherish trust in God.
2. Let the tempted beware of the foe, and watch and pray lest they sin and come into this torment.
3. Let the smitten sinner repent and turn unto the Lord and seek pardon and renewal.—T.
The eternal throne.
The believer in God has this great advantage over the atheist and the agnostic—he has a firm conviction that all things are under the control and rule of a wise, righteous, and benevolent King, who reigns both in heaven and on earth. Afflictions, personal and relative, may distress his mind; calamities may overwhelm his imagination and baffle his reason; but he has this consolation—he knows that the Lord remains forever on his throne.
I. GOD'S ETERNAL THRONE CONTRASTS WITH THE PERISHING THRONES or EARTH. The King of Judah, defeated and carried captive, was torn by a foreign hand from the throne of his power and glory. All earthly monarchies are transitory and all earthly monarchs are mortal. They perish, but God endureth.
II. THE STABILITY OF GOD'S THRONE RESTS UPON THE RIGHTEOUSNESS OF HIS DOMINION. "A sceptre of righteousness is the sceptre of thy kingdom." Injustice and oppression may prevail for a season, but only right is indestructible and immortal. Even in his mercy the Supreme has regard to the claims of justice and to the maintenance of rightful authority.
III. THE DEFEAT OF GOD'S ENEMIES IS ASSURED. They may rage and they may take counsel together, but the Lord has them in derision. All their assaults upon his kingdom must fail, and those who lead those assaults must come to shame and misery. No weapon that is formed against God and his people shall prosper.
IV. THE VICTORY OF GOD'S CAUSE IS CERTAIN. Kingdoms rise and fall, princes are elevated and dethroned; but the King of kings goes conquering and to conquer. All his foes are put beneath his feet, and on his head are many crowns.—T.
Turn us again!
The Scriptures are the volume of hope; they lend no countenance to despondency; they rebuke despair. Deep as was the degradation of the Jews, far as they had wandered from God's ways, inexcusably as they had defied his authority, there was for them a place of repentance. And Jeremiah closes this Book of Lamentations with language of confident supplication and well grounded hope of better times.
I. THE NEED OF TURNING. The whole of the book thus closed witnesses to this necessity. Judah had gone wrong, had wilfully taken the path of rebellion and defiance. In this respect her case represents that of every culpable transgressor. The end of the way of sin is death, is destruction without remedy. It is a stern truth, but it is a truth, and a truth which mercy reveals.
II. TO WHOM THE TURNING MUST BE. "Turn us unto thee!" Away from the sin which has misled, away from the human counsellors and helpers in whom is no wise counsel and no sufficient help, away from self, to God against whom the sinner has transgressed and to whom he needs to be reconciled. The old phrase, "conversion unto God," is one full of truth, meaning, and appropriateness.
III. BY WHOM THE TURNING MUST BE EFFECTED. The prayer is unto the Lord; for he alone can turn the wanderer unto himself. By the authority of his Law, by the winning, melting power of his gospel, by the sweet constraint of his Spirit, he alone can transform the heart, reverse the steps, and renew the olden clays of those who have transgressed but have now at length sought his favour and forgiveness.—T.
HOMILIES BY D. YOUNG
The fate of inheritance and houses.
The Israelite reckoned a great deal on his inheritance, that which came to him as an Israelite; and in this he did quite right, seeing how he was bound to dwell on the promises made to Abraham. There was the national territory, sanctified and made a peculiarly valuable thing by the manner in which it first came into Israel's hand. Then there were the tribal inheritances and the family inheritances. So that altogether inheritance was continually before the Israelite mind; inheritance became almost a part of self. Doubtless many tracts of land had run down in the same families for generations. And now the foreigner comes in to reap the riches of these lands and dwell in the houses built on them. What the Israelites failed to recollect was that the inheritance they esteemed so much was not the real inheritance in the eyes of God. The visible land, out of which comes the corn, the wine, the oil, is only the type of that deeper, that truly exhaustless spiritual land, where we are to sow plentifully, assured that a harvest cannot fail. There is the inheritance, corruptible, defiled, that doth fade away. There is the house made with hands, temporal, on the earth. And then, all unconscious of the pains we are preparing for ourselves, we let our heart's best affections get round these things. The loss of the inheritance, the loss of the houses, was the way to gain, if only the loser could see it. Doubtless what we may fail to possess of temporal things some one else gets hold of; but his getting is not with a firm, abiding grasp. These lamenting Israelites would reckon that the less of inheritance and houses, which made them so miserable, would make the new possessors correspondingly happy; and such would be the case for a time, but only so long as the brightness of the first delusion lasted. God does not mean that we should ever say of any really good thing that our inheritance is turned to strangers, our houses to aliens. Of the really good things there is enough and to spare for all. Christ sends out his apostles to urge every one towards the inheritance of the saints in light; and in the house of him who is Father of Jesus and of all that believe in Jesus there are many mansions, many abiding places, a place for everyone wishing to dismiss the restless, craving spirit, and abide in such a place.—Y.
The sin of the fathers and the suffering of the children.
This chapter is the complaint of those who suffer. "We," "us," "our,"—these are the prominent words. The complainers are those who have lost inheritance and houses, become fatherless, and entered into a galling servitude. And now what do they give as the reason of all this terrible experience? This—that "our fathers have sinned."
I. THE MEASURE OF TRUTH IN THIS. The fathers had sinned. That was an historical fact. The utterances of former prophets, recorded, perhaps, in far greater abundance than we have any idea of, attested the iniquities of past generations. No generation of which there was any record had been without its disobedience. And had it not also been said that the sins of the fathers should be visited on the children? Hence there is plain logic in these words, "Our fathers have sinned … and we have borne their iniquities." Great is the suffering in bodily pain, in privation, and in emotion, of every generation; and each generation has a right to say that some, at all events, of this suffering would have been escaped if only preceding generations had lived according to the full law of righteousness. Hence the appeal to us, when self-indulgence presses with all its energies, to consider others. Indulging self, we have to make ready for after pains; but those pains cannot be kept within the limit of our own lives.
II. True as this statement is, there is A MEASURE OF DEFECT IN IT. Note exactly how the point is put: "Our fathers have sinned, and are not;" that is, "they cannot suffer any more, and now the suffering comes on to us." In such an aspect of the situation there is great pathos, but we need to travel round to the other aspects also. There is a difference between retribution and suffering. Some kinds of pain and injury may be inherited to the third and fourth generation, but a guilty conscience belongs to the individual. The worst pains, the worst consequences, and those on which the Saviour looks with the most pity, are surely those coming out of our own wrong doing; and searching into the connection between the sins of past generations and the suffering of the present one will do harm rather than good, if such a searching tends to obscure our own lawlessness, our own want of attention to the requirements of God, There is, indeed, a great difference in kind between the suffering coming on us from the wickedness of others and that which comes from our own.—Y.
The occupation of the elders gone.
I. THE PLACE OF OLD MEN IN A COMMUNITY. As men grow old they may get past certain kinds of work, but they need not cease to be useful, nor need age become, unless from bodily frailty, a burden and a weariness. There is much for an old man to tell from the stores of his experience and observation. He may show what ought to be avoided, even if he cannot always tell what ought to be done. The elders sat in the gate, where the throng passed in and out, and where they could see more people probably than anywhere else. An old man should endeavour to be useful and to mingle with the life of the world as long as he can. It is right that he should be in the way of all the respect and veneration he can receive, not because these things are necessary to his happiness, but because those who give them are the better for their giving. A society without its troops of children at one end, full of life and eagerness, and its sprinkling of hoary heads crowned with glory at the other, would soon feel that very important elements were lacking. Elders sitting in the gate bore testimony to a certain stability and continuity in the social life of Jerusalem.
II. THE PECULIAR ASPECT OF THE CALAMITY FURNISHED BY THE FACT THAT THE OLD MEN HAVE FORSAKEN THE GATE. There is no longer anything to take them to the gate. Where of old they had many pleasures, now they will have nothing but pain. The place of honour would only become a place of insult, and in all likelihood only too many of these elders had been advisers of the wrong sort, men with a serene and firmly rooted confidence in their own opinion. To the warnings of a prophet old men can often reply that such things have been said over and over again without coming true; and then, when all at once the threatening takes effect, what can they do but retire into as much obscurity as possible? These same old men, many of them, must have had much to do with the state of affairs that made all these calamities a Divine necessity.—Y.
I. THE PAST HONOUR OF JERUSALEM. The crown has fallen from the head; a crown, therefore, has been upon the head. The lament is not over something striven for and not attained, but over something, as it seems, securely possessed and now irretrievably lost. Notice how Ezekiel is instructed to put the matter (Ezekiel 16:12). In making Jerusalem to know her abominations there is a contrast with former privileges. Jehovah says, "I put a beautiful crown upon thine head …and thy renown went forth among the heathen for thy beauty." Unquestionably Jerusalem and the land of which she was the radiant centre shone forth gloriously among the Gentiles. The great example of this is that queen of the south who came from the uttermost parts of the earth to hear the wisdom of Solomon. God for his own purposes, inscrutable, and yet, as we must believe, beneficent, constituted it so that Jerusalem was like a fair woman crowned with a crown of pure gold. Other cities had their strength, glory, peculiarities, but Jerusalem was uniquely glorious. And so human individuals may have most attractive natural endowments. There may be physical beauty, or genius, or some ineffable charm of character, or great intellectual capacity, something that lifts man or woman above the common crowd, and thus puts upon them a bright and manifest natural crown. The same great secret power that glorified Israel glorifies men still, not for what they do, nor for any claim they have, but that in their glory they may stimulate and inspire others, and multiply the happiness of every life coming within their sway. It was for the sake of the nations that Jehovah glorified Jerusalem and made her beautiful.
II. HER PRESENT HUMILIATION. The crown has fallen from the head, but the mark of past and lost regality remains. It cannot be obliterated. The higher a nation climbs, the further it can fall and the more terrible becomes the spectacle of its fall. It needed all the slow and majestic ascent of Rome to greatness to make Gibbon's great book possible. Thus, looking from such a height, he had pathetic struggles and contrasts to depict, which would else have been impossible. So, also, we contemplate the aberrations and miseries, the cynicism and misanthropy coming out in the lives of geniuses who have missed their way, men of richest endowments who, from the depths of serf-indulgence and debauchery, might well cry, "The crown is fallen from my head." And so we see that the great crown to be desired is, not that which comes through natural differences or differences in social position, but that which comes through the divinely inspired quality of one's living. "The hoary head is a crown of glory, if it be found in the way of righteousness" (Philippians 4:1; 2 Timothy 4:8; James 1:12; 1 Peter 5:4).—Y.
The faint heart and the dim eyes.
I. THE PENETRATING EFFECT OF THE DIVINE CHASTISEMENTS. Jerusalem had been satisfied with outward things. Wherever it turned, there had been enough to satisfy its pride and its pleasure. And now Jehovah, by efficient agents, had taken these outward things away. The difference that had been made in Jerusalem was perceptible to any eye. But another difference could only be known when it was confessed, namely, the difference made in the hearts of the people when their outward circumstances were so completely changed. Proud, resolute men, full of joy in their selfish purposes, found the interest of life completely gone, It would have availed nothing if all these chastisements had ended in leaving the people real Stoics, able to say that it was all the same whether they kept their temporal possessions or lost them. God did not desolate Jerusalem for any delight that he took in this; it was to find a way to humble hearts that were unsubdued after every prophetic appeal. When men are delightedly occupied with the things of sense, then it is a great end gained if, through losses and changes, their hearts become faint and their eyes dim. For then they may accept the ministry of Christ to put into their hearts an energy which will tend for righteousness and direct their eyes to look on the world in the right way,
II. THE CAUSE HERE SPECIALLY MENTIONED. The hill of Zion has become a desolation; it has become again a mere height in the wilderness, such as doubtless it had been at some time before in the immemorial past. That Zion is here specified seems to point to the sorrow and despair caused by the overthrow of religious ordinances. The very fact that Jehovah had allowed the place devoted to him to become thus desolated made his displeasure with the people to become a much more vivid thing. It seemed as if he needed no more a habitation in their midst.—Y.
The only resource acknowledged to be in God.
It will be felt that this prayer is a fitting conclusion to the book. What could be more proper than that these people, having looked all around with an ever-deepening sense of loss and humiliation, should now look above? Upon earth, in strength or skill of man, there is nothing to be looked for; if anything is to be got, it is by looking to heaven.
I. AMID ALL THESE CHANGES THE CONTINUANCE OF JEHOVAH IS PERCEIVED. Zion has become desolate, but the true throne of God is not there. That God lives, unchangeable, unaffected by our lapses and losses, is the last safeguard of hope, and it is an impregnable one. Much is it to be desired that, amid all the vicissitudes of life, we should have this sense of something unchanging.
II. THE SENSE OF SEPARATION FROM GOD. This was the crown of troubles to some of the people, that God seemed to have forgotten them and forsaken them. But when God remembered them and manifested his presence, all that the people in general did was to take his gifts and think nothing of the Giver's will and purpose. God, of course, had neither forgotten nor forsaken. What the people called forgetting was only a different kind of remembering. What they called forsaking was only a closer presence.
III. THE UNQUENCHABLE HOPE OF THOSE WHO TAKE THE RIGHT VIEW OF GOD. This chapter has had in it the tones of penitence and contrition. It is admitted that the cause of all this desolation is the people's turning away from God. And now there is the petition which results from a full self-discovery. Inward weakness is discovered. The last cry of the book indicates that the turning of men to God is the great thing to be desired, Not a restoration to external possessions and comforts, but a turning to God consequent on his turning to us. The results that come from our being turned to God by his power will one day be seen to justify all the loss and pain needed to bring them about.—Y.
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Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on Lamentations 5". The Pulpit Commentary. https://studylight.org/
the Week of Christ the King / Proper 29 / Ordinary 34