Lamentations 2:5

ivine anger in the miseries brought on his country; the unparalleled calamities of which he charges, on a great measure, on the false prophets, Lam 2:1-14 . In thus desperate condition, the astonishment and by-word of all who see her, Jerusalem is directed to sue earnestly for mercy and pardon, Lam 2:15-22 . Verse 1 How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion is represented as being veiled by the hand of God's judgment. And what is the veil? A dark cloud, by which she is entirely obscured. Instead of אדני Adonai, lord, twenty-four of Dr. Kennicott's MSS., and some of the most ancient of my own, read יהוה Yehovah, Lord, as in Lam 2:2 . The beauty of Israel - His Temple. His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: - And record not of his litil steging-stole of his feet, in the dai of his woodnesse. To be wood signifies, in our ancient language, to be mad. Verse 2 The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all the cities and fortifications in the land: that is, he has permitted them to be destroyed. See Lam 2:6 . Verse 3 The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns. Hath drawn back his right hand - He did not support us when our enemies came against us. Verse 4 He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the string; and, lastly, placing his right hand on the lower end of the arrow, in connection with the string, takes his aim, and prepares to let fly. Verse 6 As if it were of a garden - "As it were the garden of his own hedging." - Blayney. The Lord hath caused the solemn feasts - By delivering us up into the hands of the enemy our religious worship is not only suspended, but all Divine ordinances are destroyed. Verse 7 They have made a noise in the house of the Lord - Instead of the silver trumpets of the sanctuary, nothing but the sounds of warlike instruments are to be heard. Verse 8 He hath stretched out a line - The line of devastation; marking what was to be pulled down and demolished. Verse 9 Her gates are sunk into the ground - The consequence of their being long thrown down and neglected. From this it appears that the captivity had already lasted a considerable time. Her king and her princes are among the Gentiles - Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity had endured some time, unless all this be spoken prophetically, of what should be done. Verse 10 Sit upon the ground - See the note on Lam 1:1 . Keep silence - No words can express their sorrows: small griefs are eloquent, great ones dumb. Verse 11 Swoon in the streets of the city - Through the excess of the famine. Verse 12 When their soul was poured out into their mothers' bosom - When, in endeavoring to draw nourishment from the breasts of their exhausted mothers, they breathed their last in their bosoms! How dreadfully afflicting was this! Verse 13 What thing shall I take - Or, rather, as Dr. Blayney, "What shall I urge to thee?" How shall I comfort thee? Thy breach is great like the sea - Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries. Verse 14 They have not discovered thine iniquity - They did not reprove for sin, they flattered them in their transgressions; and instead of turning away thy captivity, by turning thee from thy sins, they have pretended visions of good in thy favor, and false burdens for thy enemies. Verse 15 The perfection of beauty - This probably only applied to the temple. Jerusalem never was a fine or splendid city; but the temple was most assuredly the most splendid building in the world. Verse 16 This is the day that we looked for - Jerusalem was the envy of the surrounding nations: they longed for its destruction, and rejoiced when it took place. Verse 17 The Lord hate done that - This and the sixteenth verse should be interchanged, to follow the order of the letters in the Hebrew alphabet; as the sixteenth has פ phe for its acrostic letter, and the seventeenth has ע ain, which should precede the other in the order of the alphabet. Verse 18 O wall of the daughter of Zion - חומת בת ציון chomath bath tsiyon, wall of the daughter of Zion. These words are probably those of the passengers, who appear to be affected by the desolations of the land; and they address the people, and urge them to plead with God day and night for their restoration. But what is the meaning of wall of the daughter of Zion? I answer I do not know. It is certainly harsh to say "O wall of the daughter of Zion, let tears run down like a river day and night." Zion's ways may lament, and her streets mourn; but how the walls can be said to weep is not so easy to be understood, because there is no parallel for it. One of my most ancient MSS. omits the three words; and in it the text stands thus: "Their heart cried unto the Lord, Let tears run down like a river day and night; give thyself no rest," etc. Let not the apple of thine eye cease - בת עין bath ayin means either the pupil of the eye, or the tears. Tears are the produce of the eye, and are here elegantly termed the daughter of the eye. Let not thy tears cease. But with what propriety can we say to the apple or pupil of the eye, Do not cease! Tears are most certainly meant. Verse 19 Arise, cry out in the night - This seems to refer to Jerusalem besieged. Ye who keep the night watches, pour out your hearts before the Lord, instead of calling the time of night, etc.; or, when you call it, send up a fervent prayer to God for the safety and relief of the place. Verse 20 Consider to whom thou hast done this - Perhaps the best sense of this difficult verse is this: "Thou art our Father, we are thy children; wilt thou destroy thy own offspring? Was it ever heard that a mother devoured her own child, a helpless infant of a span long?" That it was foretold that there should be such distress in the siege, - that mothers should be obliged to eat their own children, is evident enough from Lev 26:29 ; Deu 28:53 , Deu 28:56 , Deu 28:57 ; but the former view of the subject seems the most natural and is best supported by the context. The priest and the prophet are slain; the young and old lie on the ground in the streets; the virgins and young men are fallen by the sword. "Thou hast slain them in the day of thine anger; Thou hast killed, and not pitied." See Deu 4:10 . Verse 22 Thou hast called as in a solemn day - It is by thy influence alone that so many enemies are called together at one time; and they have so hemmed us in that none could escape, and none remained unslain or uncaptivated, Perhaps the figure is the collecting of the people in Jerusalem on one of the solemn annual festivals. God has called terrors together to feast on Jerusalem, similar to the convocation of the people from all parts of the land to one of those annual festivals. The indiscriminate slaughter of young and old, priest and prophet, all ranks and conditions, may be illustrated by the following verses from Lucan, which appear as if a translation of the nineteenth, twentieth, and twenty-first verses of this chapter: - Nobilitas cum plebe perit; lateque vagatur Ensis, et a nullo revocatum est pectore ferrum. Stat cruor in Templis; multaque rubentia caede Lubrica saxa madent. Nulli sua profuit aetas. Non senes extremum piguit vergentibus annis Praecipitasse diem; nec primo in limine vitae, Infanti miseri nascentia rumpere fata. Pharsal. lib. ii., 101. "With what a slide devouring slaughter passed, And swept promiscuous orders in her haste; O'er noble and plebeian ranged the sword, Nor pity nor remorse one pause afford! The sliding streets with blood were clotted o'er, And sacred temples stood in pools of gore. The ruthless steel, impatient of delay, Forbade the sire to linger out his day: It struck the bending father to the earth, And cropped the wailing infant at its birth." Rowe. Introduction

Cause, Extent, and Greatness of Zion's Calamities. ( b. c. 588.) 1 How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! 2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. 3 He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. 4 He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. 5 The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. 6 And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. 7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord , as in the day of a solemn feast. 8 The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. 9 Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the Lord . It is a very sad representation which is here made of the state of God's church, of Jacob and Israel, of Zion and Jerusalem; but the emphasis in these verses seems to be laid all along upon the hand of God in the calamities which they were groaning under. The grief is not so much that such and such things are done as that God has done them, that he appears angry with them; it is he that chastens them, and chastens them in wrath and in his hot displeasure; he has become their enemy, and fights against them; and this, this is the wormwood and the gall in the affliction and the misery. I. Time was when God's delight was in his church, and he appeared to her, and appeared for her, as a friend. But now his displeasure is against her; he is angry with her, and appears and acts against her as an enemy. This is frequently repeated here, and sadly lamented. What he has done he has done in his anger; this makes the present day a melancholy day indeed with us, that it is the day of his anger ( v. 1 ), and again ( v. 2 ) it is in his wrath, and ( v. 3 ) it is in his fierce anger, that he has thrown down and cut off, and ( v. 6 ) in the indignation of his anger. Note, To those who know how to value God's favour nothing appears more dreadful than his anger; corrections in love are easily borne, but rebukes in love wound deeply. It is God's wrath that burns against Jacob like a flaming fire ( v. 3 ), and it is a consuming fire; it devours round about, devours all her honours, all her comforts. This is the fury that is poured out like fire ( v. 4 ), like the fire and brimstone which were rained upon Sodom and Gomorrah; but it was their sin that kindled this fire. God is such a tender Father to his children that we may be sure he is never angry with them but when they provoke him, and give him cause to be angry; nor is he ever angry more than there is cause for. God's covenant with them was that if they would obey his voice he would be an enemy to their enemies ( Exod. xxiii. 22 ), and he had been so as long as they kept close to him; but now he is an enemy to them; at least he is as an enemy, v. 5 . He has bent his bow like an enemy, v. 4 . He stood with his right hand stretched out against them, and a sword drawn in it as an adversary. God is not really an enemy to his people, no, not when he is angry with them and corrects them in anger. We may be sorely displeased against our dearest friends and relations, whom yet we are far from having an enmity to. But sometimes he is as an enemy to them, when all his providences concerning them seem in outward appearance to have a tendency to their ruin, when every thing made against them and nothing for them. But, blessed be God, Christ is our peace, our peacemaker, who has slain the enmity, and in him we may agree with our adversary, which it is our wisdom to do, since it is in vain to contend with him, and he offers us advantageous conditions of peace. II. Time was when God's church appeared very bright, and illustrious, and considerable among the nations; but now the Lord has covered the daughter of Zion with a cloud ( v. 1 ), a dark cloud, which is very terrible to himself, and through which she cannot see his face; a thick cloud (so that word signifies), a black cloud, which eclipses all her glory and conceals her excellency; not such a cloud as that under which God conducted them through the wilderness, or that in which God took possession of the temple and filled it with his glory: no, that side of the cloud is now turned towards them which was turned towards the Egyptians in the Red Sea. The beauty of Israel is now cast down from heaven to the earth; their princes ( 2 Sam. i. 19 ), their religious worship, their beauty of holiness, all that which recommended them to the affection and esteem of their neighbours and rendered them amiable, which had lifted them up to heaven, was now withered and gone, because God had covered it with a cloud. He has cut off all the horn of Israel ( v. 3 ), all her beauty and majesty ( Ps. cxxxii. 17 ), all her plenty and fulness, and all her power and authority. They had, in their pride, lifted up their horn against God, and therefore justly will God cut off their horn. He disabled them to resist and oppose their enemies; he turned back their right hand, so that they were not able to follow the blow which they gave nor to ward off the blow which was given them. What can their right hand do against the enemy when God draws it back, and withers it, as he did Jeroboam's? Thus was the beauty of Israel cast down, when a people famed for courage were not able to stand their ground nor make good their post. III. Time was when Jerusalem and the cities of Judah were strong and well fortified, were trusted to by the inhabitants and let alone by the enemy as impregnable. But now the lord has in anger swallowed them up; they are quite gone; the forts and barriers are taken away, and the invaders meet with no opposition: the stately structures, which were their strength and beauty, are pulled down and laid waste. 1. The Lord has in anger swallowed up all the habitations of Jacob ( v. 2 ), both the cities and the country houses; they are burnt, or otherwise destroyed, so totally ruined that they seem to have been swallowed up, and no remains left of them. He has swallowed up, and has not pitied. One would have thought it a pity that such sumptuous houses, so well built, so well furnished, should be quite destroyed, ad that some pity should have been had for the poor inhabitants that were thus dislodged and driven to wander; but God's wonted compassion seemed to fail: He has swallowed up Israel, as a lion swallows up his prey, v. 5 . 2. He has swallowed up not only her common habitations, but her palaces, all her palaces, the habitations of their princes and great men ( v. 5 ), though those were most stately, and strong, and rich, and well guarded. God's judgments, when they come with commission, level palaces with cottages, and as easily swallow them up. If palaces be polluted with sin, as theirs were, let them expect to be visited with a curse, which shall consume them, with the timber thereof and the stones thereof, Zech. v. 4 . 3. He had destroyed not only their dwelling-places, but their strong-holds, their castles, citadels, and places of defence. These he has thrown down in his wrath, and brought them to the ground; for shall they stand in the way of his judgments, and give check to the progress of them? No; let them drop like leaves in autumn; let them be raised to the foundations, and made to touch the ground, v. 2 . And again ( v. 5 ), He has destroyed his strong-holds; for what strength could they have against God? And thus he increased in the daughter of Judah mourning and lamentation, for they could not but be in a dreadful consternation when they saw all their defence departed from them. This is again insisted on, v. 7-9 . In order to the swallowing up of her palaces, he has given up into the hand of the enemy the walls of her palaces, which were their security, and, when they are broken down, the palaces themselves are soon broken into. The walls of palaces cannot protect them, unless God himself be a wall of fire round about them. This God did in his anger, and yet he has done it deliberately. It is the result of a previous purpose, and is done by a wise and steady providence; for the Lord has purposed to destroy the wall of the daughter of Zion; he brought the Chaldean army in on purpose to do this execution. Note, Whatever desolations God makes in his church, they are all according to his counsels; he performs the thing that is appointed for us, even that which makes most against us. But, when it is done, he has stretched out a line, a measuring line, to do it exactly and by measure: hitherto the destruction shall go, and no further; no more shall be cut off than what is marked to be so. Or it is meant of the line of confusion ( Isa. xxxiv. 11 ), a levelling line; for he will go on with his work; he has not withdrawn his hand from destroying, that right hand which he stretched out against his people as an adversary, v. 4 . As far as the purpose went the performance shall go, and his hand shall accomplish his counsel to the utmost, and not be withdrawn. Therefore he made the rampart and the wall, which the people had rejoiced in and upon which perhaps they had made merry, to lament, and they languished together; the walls and the ramparts, or bulwarks, upon them, fell together, and were left to condole with one another on their fall. Her gates are gone in an instant, so that one would think they were sunk into the ground with their own weight, and he has destroyed and broken her bars, those bars of Jerusalem's gates which formerly he had strengthened, Ps. cxlvii. 13 . Gates and bars will stand us in no stead when God has withdrawn his protection. IV. Time was when their government flourished, their princes made a figure, their kingdom was great among the nations, and the balance of power was on their side; but now it is quite otherwise: He has polluted the kingdom and the princes thereof, v. 2 . They had first polluted themselves with their idolatries, and then God dealt with them as with polluted things; he threw them to the dunghill, the fittest place for them. He has given up their glory, which was looked upon as sacred (that is a character we give to majesty), to be trampled upon and profaned; and no marvel that the king and the priest, whose characters were always deemed venerable and inviolable, are despised by every body, when God has, in the indignation of his anger, despised the king and the priest, v. 6 . He has abandoned them; he looks upon them as no longer worthy of the honours conveyed to them by the covenants of royalty and priesthood, but as having forfeited both; and then Zedekiah the king was used despitefully, and Seraiah the chief priest put to death as a malefactor. The crown has fallen from their heads, for her king and her princes are among the Gentiles, prisoners among them, insulted over by them ( v. 9 ), and treated not only as common persons, but as the basest, without any regard to their character. Note, It is just with God to debase those by his judgments who have by sin debased themselves. V. Time was when the ordinances of God were administered among them in their power and purity, and they had those tokens of God's presence with them; but now those were taken from them, that part of the beauty of Israel was gone which was indeed their greatest beauty. 1. The ark was God's footstool, under the mercy-seat, between the cherubim; this was of all others the most sacred symbol of God's presence (it is called his footstool, 1 Chron. xxviii. 2 ; Ps. xcix. 5 ; cxxxii. 7 ); there the Shechinah rested, and with an eye to this Israel was often protected and saved; but now he remembered not his footstool. The ark itself was suffered, as it should seem, to fall into the hands of the Chaldeans. God, being angry, threw that away; for it shall be no longer his footstool; the earth shall be so, as it had been before the ark was, Isa. lxvi. 1 . Of what little value are the tokens of his presence when his presence is gone! Nor was this the first time that God gave his ark into captivity, Ps. lxxviii. 61 . God and his kingdom can stand without that footstool. 2. Those that ministered in holy things had been pleasant to the eye in the tabernacle of the daughter of Zion ( v. 4 ); they had been purer than snow, whiter than milk ( ch. iv. 7 ); none more pleasant in the eyes of all good people than those that did the service of the tabernacle. But now these are slain, and their blood is mingled with their sacrifices. Thus is the priest despised as well as the king. Note, When those that were pleasant to the eye in Zion's tabernacle are slain God must be acknowledged in it; he has done it, and the burning which the Lord has kindled must be bewailed by the whole house of Israel, as in the case of Nadab and Abihu, Lev. x. 6 . 3. The temple was God's tabernacle (as the tabernacle, while that was in being, was called his temple, Ps. xxvii. 4 ) and this he has violently taken away ( v. 6 ); he has plucked up the stakes of it and cut the cords; it shall be no more a tabernacle, much less his; he has taken it away, as the keeper of a garden takes away his shovel or shade, when he has done with it and has no more occasion for it; he takes it down as easily, as speedily, and with a little regret and reluctance as if it were but a cottage in a vineyard or a lodge in a garden of cucumbers ( Isa. i. 8 ), but a booth which the keeper makes, Job xxvii. 18 . When men profane God's tabernacle it is just with him to take it from them. God has justly refused to smell their solemn assemblies ( Amos v. 21 ); they had provoked him to withdraw from them, and then no marvel that he has destroyed his places of the assembly; what should they do with the places when the services had become an abomination? He has now abhorred his sanctuary ( v. 7 ); it has been defiled with sin, that only thing which he hates, and for the sake of that he abhors even his sanctuary, which he had delighted in and called his rest for ever, Ps. cxxxii. 14 . Thus he had done to Shiloh. Now the enemies have made as great a noise of revelling and blaspheming in the house of the Lord as ever had been made with the temple-songs and music in the day of a solemn feast, Ps. lxxiv. 4 . Some, by the places of the assembly ( v. 6 ), understand not only the temple, but the synagogues, and the schools of the prophets, which the enemy had burnt up, Ps. lxxiv. 8 . 4. The solemn feasts and the sabbaths had been carefully remembered, and the people constantly put in mind of them; but now the Lord has caused those to be forgotten, not only in the country, among those that lived at a distance, but even in Zion itself; for there were none left to remember them, nor were there the places left where they used to be observed. Now that Zion was in ruins no difference was made between sabbath time and other times; every day was a day of mourning, so that all the solemn feasts were forgotten. Note, It is just with God to deprive those of the benefit and comfort of sabbaths and solemn feasts who have not duly valued them, nor conscientiously observed them, but have profaned them, which was one of the sins that the Jews were often charged with. Those that have seen the days of the Son of man, and slighted them, may desire to see one of those days and not be permitted, Luke xvii. 22 . 5. The altar that had sanctified their gifts is now cast off, for God will no more accept their gifts, nor be honoured by their sacrifices, v. 7 . The altar was the table of the Lord, but God will no longer keep house among them; he will neither feast them nor feast with them. 6. They had been blest with prophets and teachers of the law; but now the law is no more ( v. 9 ); it is no more read by the people, no more expounded by the scribes; the tables of the law are gone with the ark; the book of the law is taken from them, and the people are forbidden to have it. What should those do with Bibles who had made no better improvement of them when they had them? Her prophets also find no vision from the Lord; God answers them no more by prophets and dreams, which was the melancholy case of Saul, 1 Sam. xxviii. 15 . They had persecuted God's prophets, and despised the visions they had from the Lord, and therefore it is just with God to say that they shall have no more prophets, no more visions. Let them go to the prophets that had flattered and deceived them with visions of their own hearts, for they shall have none from God to comfort them, or tell them how long. Those that misuse God's prophets justly lose them.