Lamentations 1:18

Introduction to the Lamentations of Jeremiah This book, like the several books of the Pentateuch, is denominated in Hebrew איכה eicah, how, from its first word; and sometimes קינות kinnoth, lamentations, from its subject. In the Septuagint it is termed QRHNOI TOU IEREMIOU, for the same reason. The Syriac and Arabic copy or follow the Septuagint; and so does the Vulgate, from the Lamentationes of which, the book has that name which it bears in our language. In the Chaldee it has no name; and in it, and perhaps anciently in the Hebrew, it was written consecutively with the last chapter of Jeremiah. It is one of the books of the מגילות Megilloth, or Roll, among the Jews; and because it relates to the ruin of their affairs, and contains promises of restoration, it is peculiarly prized, and frequently read. The five Megilloth are: Ecclesiastes, Song of Solomon, Lamentations, Ruth, and Esther. There has been little difference among learned men concerning the author of this book. The whole current of antiquity and modern times has pointed out Jeremiah as the writer: of this the style is a sufficient evidence. Mr. John Henry Pareau, in a Dissertation prefixed to his Translation and Notes on this book, (8vo. Lugd. Bat. 1790), has proved this point amply from a general collation of the prophecy of Jeremiah with select passages in this book. I have heard of but one learned man who has entertained serious doubts on the subject, Mr. Herman Van der Hardt, who has supposed the five chapters were written by Daniel, Shadrach, Meshach, Abednego, and Jeconiah. To this opinion I suppose none has ever been converted. There has been more difference of opinion relative to the subject and occasion. Some have thought the book was composed on the death of Josiah; others that it was composed on occasion of the destruction of Jerusalem, and the various desolations connected with it. To this all its parts and its general phraseology seem best to apply; and this is the sentiment most generally embraced at present. This will receive much proof from a minute consideration of the book itself. The composition of this poem is what may be called very technical. Every chapter, except the last, is an acrostic. Of the two first, each verse begins with a several letter of the Hebrew alphabet, in the order of the letters, with this exception, that in the second, third, and fourth chapters, the פ phe is put before the ע ain; whereas in all the acrostic Psalms the latter preceded the former, as it does in all grammars of the Hebrew language. In the first and second chapters each verse is composed of three hemistichs or half verses, except the seventh verse of the first, and the nineteenth of the second chapter, which have each four hemistichs. The third chapter contains sixty-four verses, each, as before, formed of three hemistichs, but with this difference, that each hemistich begins with the same letter, so that the whole alphabet is thrice repeated in this chapter. The fourth chapter is made up of twenty-two verses, according to the number of the Hebrew letters; but the composition is different from all the rest, for each verse consists of only two hemistichs, and those much shorter than any in the preceding chapters. I have called this an inimitable poem; better judges are of the same opinion. "Never," says Bishop Lowth, "was there a more rich and elegant variety of beautiful images and adjuncts arranged together within so small a compass, nor more happily chosen and applied." "One would think," says Dr. South, "that every letter was written with a tear; every word, the sound of a breaking heart: that the author was compacted of sorrows; disciplined to grief from his infancy; one who never breathed but in sighs, nor spoke but in a groan." "Nor can we too much admire," says Dr. Blayney, "the full and graceful flow of that pathetic eloquence in which the author pours forth the effusions of a patriotic heart, and piously weeps over the ruins of his venerable country. But it was observed before that the prophet's peculiar talent lay in working up and expressing the passions of grief and pity; and, unhappily for him as a man and a citizen, he met with a subject but too well calculated to give his genius its full display." David in several places has forcibly depicted the sorrows of a heart oppressed with penitential sorrow; but where, in a composition of such length, have bodily misery and mental agony been more successfully painted? All the expressions and images of sorrow are here exhibited in various combinations, and in various points of view. Misery has no expression that the author of the Lamentations has not employed. Patriots! you who tell us you burn for your country's welfare, look at the prophecies and history of this extraordinary man; look at his Lamentations; take him through his life to his death, and learn from him what true patriotism means! The man who watched, prayed, and lived for the welfare of his country; who choose to share her adversities, her sorrows, her wants, her afflictions, and disgrace, where he might have been a companion of princes, and have sat at the table of kings; who only ceased to live for his country when he ceased to breathe; - that was a patriot, in comparison with whom almost all others are obscured, minished, and brought low, or are totally annihilated! The prophet begins with lamenting the dismal reverse of fortune that befell his country, confessing at the same time that her calamities were the just consequence of her sins, Lam 1:1-6. Jerusalem herself is then personified and brought forward to continue the sad complaint, and to solicit the mercy of God, vv. 7-22. In all copies of the Septuagint, whether of the Roman or Alexandrian editions, the following words are found as a part of the text: Και εγενετο μετα το αιχμαλωτισθηναι τον Ισραηλ, και Ιερουσαλημ ερημωθηναι, εκαθισεν Ιερεμιας κλαιων, και εθρηνησεν τον θρηνον τουτον επι Ιερουσαλημ, και ειπεν· - And it came to pass after Israel had been carried away captive, and Jerusalem was become desolate, that Jeremiah sat weeping: and he lamented with this lamentation over Jerusalem; and he said." The Vulgate has the same, with some variations: - "Et factum est, postquam in captivitatem redactus est Israel, et Jerusalem deserta est, sedit Jeremias propheta fiens, et planxit lamentations hac in Jerusalem, et amaro animo suspirans et ejulans, digit." The translation of this, as given in the first translation of the Bible into English, may be found at the end of Jeremiah, taken from an ancient MS. in my own possession. I subjoin another taken from the first Printed edition of the English Bible, that by Coverdale, 1535. "And it came to passe, (after Israel was brought into captyvitie, and Jerusalem destroyed); that Jeremy the prophet sat weeping, mournynge, and makinge his mone in Jerusalem; so that with an hevy herte he sighed and sobbed, sayenge." Matthew's Bible, printed in 1549, refines upon this: "It happened after Israell was brought into captyvite, and Jerusalem destroyed, that Jeremy the prophet sate wepyng, and sorrowfully bewayled Jerusalem; and syghynge and hewlynge with an hevy and wooful hert, sayde." Becke's Bible of the same date, and Cardmarden's of 1566, have the same, with a trifling change in the orthography. On this Becke and others have the following note: - "These words are read in the lxx. interpreters: but not in the Hebrue." All these show that it was the ancient opinion that the Book of Lamentations was composed, not over the death of Josiah, but on account of the desolations of Israel and Jerusalem. The Arabic copies the Septuagint. The Syriac does not acknowledge it; and the Chaldee has these words only: "Jeremiah the great priest and prophet said." Verse 1 How doth the city sit solitary - Sitting down, with the elbow on the knee, and the head supported by the hand, without any company, unless an oppressor near, - all these were signs of mourning and distress. The coin struck by Vespasian on the capture of Jerusalem, on the obverse of which there is a palm-tree, the emblem of Judea, and under it a woman, the emblem of Jerusalem, sitting, leaning as before described, with the legend Judea capta, illustrates this expression as well as that in Isa 47:1. See the note on Isa 3:26 (note), where the subject is farther explained. Become as a widow - Having lost her king. Cities are commonly described as the mothers of their inhabitants, the kings as husbands, and the princes as children. When therefore they are bereaved of these, they are represented as widows, and childless. The Hindoo widow, as well as the Jewish, is considered the most destitute and wretched of all human beings. She has her hair cut short, throws off all ornaments, eats the coarsest food, fasts often, and is all but an outcast in the family of her late husband. Is she become tributary! - Having no longer the political form of a nation; and the remnant that is left paying tribute to a foreign and heathen conqueror. Verse 2 Among all her lovers - Her allies; her friends, instead of helping her, have helped her enemies. Several who sought her friendship when she was in prosperity, in the time of David and Solomon, are now among her enemies. Verse 3 Between the straits - She has been brought into such difficulties, that it was impossible for her to escape. Has this any reference to the circumstances in which Zedekiah and the princes of Judah endeavored to escape from Jerusalem, by the way of the gates between the two walls? Jer 52:7. Verse 4 The ways of Zion do mourn - A fine prosopopoeia. The ways in which the people trod coming to the sacred solemnities, being now no longer frequented, are represented as shedding tears; and the gates themselves partake of the general distress. All poets of eminence among the Greeks and Romans have recourse to this image. So Moschus, in his Epitaph on Bion, ver. 1-3: - Αιλινα μοι στροναχειτε ναπαι, και Δωριον ὑδωρ Και ποταμοι κλαιοιτε τον ἱμεροεντα Βιωνα. Νυν φυτα μοι μυρεσθε, και αλσεα νυν γοαοισθε, κ. τ. λ. "Ye winds, with grief your waving summits bow, Ye Dorian fountains, murmur as ye flow; From weeping urns your copious sorrows shed, And bid the rivers mourn for Bion dead. Ye shady groves, in robes of sable hue, Bewail, ye plants, in pearly drops of dew; Ye drooping flowers, diffuse a languid breath, And die with sorrow, at sweet Bion's death." Fawkes. So Virgil, Aen. vii., ver. 759: - Te nemus Anguitiae, vitrea te Fucinus unda Te liquidi flevere lacus. "For thee, wide echoing, sighed th' Anguitian woods; For thee, in murmurs, wept thy native floods." And more particularly on the death of Daphnis, Eclog. 5 ver. 24: - Non ulli pastos illis egere diebus Frigida, Daphni, boves ad flumina: nulla neque amnem Libavit quadrupes, nec graminis attigit herbam. Daphni, tuum Poenos etiam ingemuisse leones Interitum, montesque feri, sylvaeque loquuntur. "The swains forgot their sheep, nor near the brink Of running waters brought their herds to drink: The thirsty cattle of themselves abstained From water, and their grassy fare disdained. The death of Daphnis woods and hills deplore; The Libyan lions hear, and hearing roar." Dryden. Verse 5 Her adversaries are the chief - They have now supreme dominion over the whole land. Verse 7 Did mock at her Sabbaths - משבתה mishbatteha. Some contend that Sabbaths are not intended here. The Septuagint has κατοικεσια αυτης, "her habitation;" the Chaldee, על טובהא al tubaha, "her good things;" the Syriac, al toboroh, "her breach." The Vulgate and Arabic agree with the Hebrew. Some of my oldest MSS. have the word in the plural number, משבתיה mishbatteyha, "her Sabbaths." A multitude of Kennicott's MSS. have the same reading. The Jews were despised by the heathen for keeping the Sabbath. Juvenal mocks them on that account: - - cui septima quaeque fuit lux Ignava et partem vitae non attigit ullam. Sat. v. "To whom every seventh day was a blank, and formed not any part of their life." St. Augustine represents Seneca as doing the same: - Inutiliter id eos facere affirmans, quod septimani ferme partem aetatis suae perdent vacando, et multa in tempore urgentia non agendo laedantur. "That they lost the seventh part of their life in keeping their Sabbaths; and injured themselves by abstaining from the performance of many necessary things in such times." He did not consider that the Roman calendar and customs gave them many more idle days than God had prescribed in Sabbaths to the Jews. The Sabbath is a most wise and beneficent ordinance. Verse 9 She remembereth not her last end - Although evident marks of her pollution appeared about her, and the land was defiled by her sinfulness even to its utmost borders, she had no thought or consideration of what must be the consequence of all this at the last. - Blayney. Verse 11 They have given their pleasant things - Jerusalem is compared to a woman brought into great straits, who parts with her jewels and trinkets in order to purchase by them the necessaries of life. Verse 12 Is it nothing to you, all ye that pass by? - The desolations and distress brought upon this city and its inhabitants had scarcely any parallel. Excessive abuse of God's accumulated mercies calls for singular and exemplary punishment. Verse 14 The yoke of my transgressions - I am now tied and bound by the chain of my sins; and it is so wreathed, so doubled and twisted round me, that I cannot free myself. A fine representation of the miseries of a penitent soul, which feels that nothing but the pitifulness of God's mercy can loose it. Verse 15 Called an assembly - The Chaldean army, composed of various nations, which God commissioned to destroy Jerusalem. Verse 17 Zion spreadeth forth her hands - Extending the hands is the form in supplication. Jerusalem is as a menstruous woman - To whom none dared to approach, either to help or comfort, because of the law, Lev 15:19-27. Verse 19 I called for my lovers - My allies; the Egyptians and others. Verse 20 Abroad the sword bereaveth - War is through the country; and at home death; the pestilence and famine rage in the city; calamity in every shape is fallen upon me. Virgil represents the calamities of Troy under the same image: - - Nec soli poenas dant sanguine Teucri: Quondam etiam victis redit in praecordia virtus; Victoresque cadunt Danai. Crudelis ubique Luctus, ubique Pavor, et plurima mortis imago. Aeneid. lib. 2:366. "Not only Trojans fall; but, in their turn, The vanquished triumph, and the victors mourn. Ours take new courage from despair and night; Confused the fortune is, confused the fight. All parts resound with tumults, plaints, and fears; And grisly death in sundry shapes appears." Dryden. So Milton - " - Despair Tended the sick, busiest from couch to couch; And over them triumphant Death his dart Shook." Par. Lost, B. 11:489. Jeremiah, Jer 9:21, uses the same image: - Death is come up into our windows: He hath entered our palaces, To cut off the infants without, And the young men in our streets. So Silius Italicus, II. 548: - Mors graditur, vasto pandens cava guttura rletu, Casuroque inhians populo. "Death stalks along, and opens his hideous throat to gulp down the people." Verse 21 They have heard that I sigh - My affliction is public enough; but no one comes to comfort me. They are glad that thou hast done it - On the contrary, they exult in my misery; and they see that Thou hast done what they were incapable of performing. Thou wilt bring the day that thou hast called, and they shall be like unto me - Babylon shall be visited in her turn; and thy judgments poured out upon her shall equal her state with my own. See the last six chapters of the preceding prophecy for the accomplishment of this prediction. Verse 22 Let all their wickedness come before thee - That is, Thou wilt call their crimes also into remembrance; and thou wilt do unto them by siege, sword, famine, and captivity, what thou hast done to me. Though thy judgments, because of thy long-suffering, are slow; yet, because of thy righteousness, they are sure. For my sighs are many - My desolations continue; and my heart is faint - my political and physical strength almost totally destroyed. Imprecations in the sacred writings are generally to be understood as declarative of the evils they indicate; or, that such evils will take place. No prophet of God ever wished desolation on those against whom he was directed to prophesy. Introduction

God Acknowledged in Affliction; Jerusalem's Complaint. ( b. c. 588.) 12 Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. 13 From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate and faint all the day. 14 The yoke of my transgressions is bound by his hand: they are wreathed, and come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into their hands, from whom I am not able to rise up. 15 The Lord hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, as in a winepress. 16 For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed. 17 Zion spreadeth forth her hands, and there is none to comfort her: the Lord hath commanded concerning Jacob, that his adversaries should be round about him: Jerusalem is as a menstruous woman among them. 18 The Lord is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity. 19 I called for my lovers, but they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls. 20 Behold, O Lord ; for I am in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home there is as death. 21 They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me. 22 Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint. The complaints here are, for substance, the same with those in the foregoing part of the chapter; but in these verses the prophet, in the name of the lamenting church, does more particularly acknowledge the hand of god in these calamities, and the righteousness of his hand. I. The church in distress here magnifies her affliction, and yet no more than there was cause for; her groaning was not heavier than her strokes. She appeals to all spectators: See if there be any sorrow like unto my sorrow, v. 12 . This might perhaps be truly said of Jerusalem's griefs; but we are apt to apply it too sensibly to ourselves when we are in trouble and more than there is cause for. Because we feel most from our own burden, and cannot be persuaded to reconcile ourselves to it, we are ready to cry out, Surely never was sorrow like unto our sorrow; whereas, if our troubles were to be thrown into a common stock with those of others, and then an equal dividend made, share and share alike, rather than stand to that we should each of us say, "Pray, give me my own again." II. She here looks beyond the instruments to the author of her troubles, and owns them all to be directed, determined, and disposed of by him: "It is the Lord that has afflicted me, and he has afflicted me because he is angry with me; the greatness of his displeasure may be measured by the greatness of my distress; it is in the day of his fierce anger, " v. 12 . Afflictions cannot but be very much our griefs when we see them arising from God's wrath; so the church does here. 1. She is as one in a fever, and the fever is of God's sending: " He has sent fire into my bones ( v. 13 ), a preternatural heat, which prevails against them, so that they are burnt like a hearth ( Ps. cii. 3 ), pained and wasted, and dried away." 2. She is as one in a net, which the more he struggles to get out of the more he is entangled in, and this net is of God's spreading. "The enemies could not have succeeded in their stratagems had not God spread a net for my feet. " 3. She is as one in a wilderness, whose way is embarrassed, solitary, and tiresome: " He has turned me back, that I cannot go on, has made me desolate, that I have nothing to support me with, but am faint all the day. " 4. She is as one in a yoke, not yoked for service, but for penance, tied neck and heels together ( v. 14 ): The yoke of my transgressions is bound by his hand. Observe, We never are entangled in any yoke but what is framed out of our own transgressions. The sinner is holden with the cords of his own sins, Prov. v. 22 . The yoke of Christ's commands is an easy yoke ( Matt. xi. 30 ), but that of our own transgressions is a heavy one. God is said to bind this yoke when he charges guilt upon us, and brings us into those inward and outward troubles which our sins have deserved; when conscience, as his deputy, binds us over to his judgment, then the yoke is bound and wreathed by the hand of his justice, and nothing but the hand of his pardoning mercy will unbind it. 5. She is as one in the dirt, and he it is that has trodden under foot all her mighty men, that has disabled them to stand, and overthrown them by one judgment after another, and so left them to be trampled upon by their proud conquerors, v. 15 . Nay, she is as one in a wine-press, not only trodden down, but trodden to pieces, crushed as grapes in the wine-press of God's wrath, and her blood pressed out as wine, and it is God that has thus trodden the virgin, the daughter of Judah. 6. She is in the hand of her enemies, and it is the Lord that has delivered her into their hands ( v. 14 ): He has made my strength to fall, so that I am not able to make head against them; nay, not only not able to rise up against them, but not able to rise up from them, and then he has delivered me into their hands; nay ( v. 15 ), he has called an assembly against me, to crush my young men, and such an assembly as it is in vain to think of opposing; and again ( v. 17 ), The Lord has commanded concerning Jacob that his adversaries should be round about him. He that has many a time commanded deliverances for Jacob ( Ps. xliv. 4 ) now commands an invasion against Jacob, because Jacob has disobeyed the commands of his law. III. She justly demands a share in the pity and compassion of those that were the spectators of her misery ( v. 12 ): " Is it nothing to you, all you that pass by? Can you look upon me without concern? What! are your hearts as adamants and your eyes as marbles, that you cannot bestow upon me one compassionate thought, or look, or tear? Are not you also in the body? Is it nothing to you that your neighbor's house is on fire?" There are those to whom Zion's sorrows and ruins are nothing; they are not grieved for the affliction of Joseph. How pathetically does she beg their compassion! ( v. 18 ): " Hear, I pray you, all people, and behold my sorrow: hear my complaints, and see what cause I have for them." This is a request like that of Job ( ch. xix. 21 ), Have pity upon me, have pity upon me, O you my friends! It helps to make a burden sit lighter if our friends sympathize with us, and mingle their tears with ours, for this is an evidence that, though we are in affliction, we are not in contempt, which is commonly as much dreaded in an affliction as any thing. IV. She justifies her own grief, though it was very extreme, for these calamities ( v. 16 ): " For these things I weep, I weep in the night ( v. 2 ), when none sees; my eye, my eye, runs down with water. " Note, This world is a vale of tears to the people of God. Zion's sons are often Zion's mourners. Zion spreads forth her hands ( v. 17 ), which is here an expression rather of despair than of desire; she flings out her hands as giving up all for gone. Let us see how she accounts for this passionate grief. 1. Her God has withdrawn from her; and Micah, that had but gods of gold, when they were stolen from him cried out, What have I more? And what is it that you say unto me? What aileth thee? The church here grieves excessively; for, says she, the comforter that should relieve my soul is far from me. God is the comforter; he used to be so to her; he only can administer effectual comforts; it is his word that speaks them; it is his Spirit that speaks them to us. His are strong consolations, able to relieve the soul, to bring it back when it is gone, and we cannot of ourselves fetch it again; but now he has departed in displeasure, he is far from me, and beholds me afar off. Note, It is no marvel that the souls of the saints faint away, when God, who is the only Comforter that can relieve them, keeps at a distance. 2. Her children are removed from her, and are in no capacity to help her: it is for them that she weeps, as Rachel for hers, because they were not, and therefore she refuses to be comforted. Her children were desolate, because the enemy prevailed against them; there is none of all her sons to take her by the hand ( Isa. li. 18 ); they cannot help themselves, and how should they help her? Both the damsels and the youths, that were her joy and hope, have gone into captivity, v. 18 . It is said of the Chaldeans that they had no compassion upon young men nor maidens, not on the fair sex, not on the blooming age, 2 Chron. xxxvi. 17 . 3. Her friends failed her; some would not and others could not give her any relief. She spread forth her hands, as begging relief, but there is none to comfort her ( v. 17 ), none that can do it, none that cares to do it; she called for her lovers, and, to engage them to help her, called them her lovers, but they deceived her ( v. 19 ), they proved like the brooks in summer to the thirsty traveller, Job vi. 15 . Note, Those creatures that we set our hearts upon and raise our expectations from we are commonly deceived and disappointed in. Her idols were her lovers. Egypt and Assyria were her confidants. But they deceived her. Those that made court to her in her prosperity were shy of her, and strange to her, in her adversity. Happy are those that have made God their friend and keep themselves in his love, for he will not deceive them! 4. Those whose office it was to guide her were disabled from doing her any service. The priests and the elders, that should have appeared at the head of affairs, died for hunger ( v. 19 ); they gave up the ghost, or were ready to expire, while they sought their meat; they went a begging for bread to keep them alive. The famine is sore indeed in the land when there is no bread to the wise, when priests and elders are starved. The priests and elders should have been her comforters; but how should they comfort others when they themselves were comfortless? " They have heard that I sigh, which should have summoned them to my assistance; but there is none to comfort me. Lover and friend hast thou put far from me. " 5. Her enemies were too hard for her, and they insulted over her; they have prevailed, v. 16 . Abroad the sword bereaves and slays all that comes in its way, and at home all provisions are cut off by the besiegers, so that there is as death, that is, famine, which is as bad as the pestilence, or worse— the sword without and terror within, Deut. xxxii. 25 . And as the enemies, that were the instruments of the calamity, were very barbarous, so were those that were the standers by, the Edomites and Ammonites, that bore ill will to Israel: They have heard of my trouble, and are glad that thou hast done it ( v. 21 ); they rejoice in the trouble itself; they rejoice that it is God's doing; it pleases them to find that God and his Israel have fallen out, and they act accordingly with a great deal of strangeness towards them. Jerusalem is as a menstruous woman among them, that they are afraid of touching and are shy of, v. 17 . Upon all these accounts it cannot be wondered at, nor can she be blamed, that her sighs are many, in grieving for what is, and that her heart is faint ( v. 22 ) in fear of what is yet further likely to be. V. She justifies God in all that is brought upon her, acknowledging that her sins had deserved these severe chastenings. The yoke that lies so heavily, and binds so hard, is the yoke of her transgressions, v. 14 . The fetters we are held in are of our own making, and it is with our own rod that we are beaten. When the church had spoken here as if she thought the Lord severe she does well to correct herself, at least to explain herself, but acknowledging ( v. 18 ), The Lord is righteous. He does us no wrong in dealing thus with us, nor can we charge him with any injustice in it; how unrighteous soever men are, we are sure that the Lord is righteous, and manifests his justice, though they contradict all the laws of theirs. Note, Whatever our troubles are, which God is pleased to inflict upon us, we must own that therein he is righteous; we understand neither him nor ourselves if we do not own it, 2 Chron. xii. 6 . She owns the equity of God's actions, but owning the iniquity of her own: I have rebelled against his commandments ( v. 18 ); and again ( v. 20 ), I have grievously rebelled. We cannot speak ill enough of sin, and we must always speak worst of our own sin, must call it rebellion, grievous rebellion; and very grievous sins is to all true penitents. It is this that lies more heavily upon her than the afflictions she was under: " My bowels are troubled; they work within me as the troubled sea; my heart is turned within me, is restless, is turned upside down; for I have grievously rebelled. " Note, Sorrow for our sin must be great sorrow and must affect the soul. VI. She appeals both to the mercy and to the justice of God in her present case. 1. She appeals to the mercy of God concerning her own sorrows, which had made her the proper object of his compassion ( v. 20 ): " Behold, O Lord! for I am in distress; take cognizance of my case, and take such order for my relief as thou pleasest." Note, It is matter of comfort to us that the troubles which oppress our spirits are open before God's eye. 2. She appeals to the justice of God concerning the injuries that her enemies did her ( v. 21, 22 ): " Thou wilt bring the day that thou hast called, the day that is fixed in the counsels of God and published in the prophecies, when my enemies, that now prosecute me, shall be made like unto me, when the cup of trembling, now put into my hands, shall be put into theirs." It may be read as a prayer, "Let the day appointed come," and so it goes on, " Let their wickedness come before thee, let it come to be remembered, let it come to be reckoned for; take vengeance on them for all the wrongs they have done to me ( Ps. cix. 14, 15 ); hasten the time when thou wilt do to them for their transgressions as thou hast done to me for mine." This prayer amounts to a protestation against all thoughts of a coalition with them, and to a prediction of their ruin, subscribing to that which God had in his word spoken of it. Note, Our prayers may and must agree with God's word; and what day God has here called we are to call for, and no other. And though we are bound in charity to forgive our enemies, and to pray for them, yet we may in faith pray for the accomplishment of that which God has spoken against his and his church's enemies, that will not repent to give him glory.