Lamentations 1:3
Judah has gone into exile under affliction and harsh slavery; she dwells among the nations but finds no place to rest. All her pursuers have overtaken her in the midst of her distress.
Afflictive DispensationsJ. Udall.Lamentations 1:3

Nights of weeping and constant tears upon the cheeks. Thus the metaphor is kept up with which this first song of lamentation begins. The sensitiveness of the woman nature helps to bring out the prostration of Jerusalem. It is not only that her condition is lamentable, but she herself, in all the feelings of her heart, is a prey to the keenest anguish. People do not always see their own sad state as others see it. There is either a shallowness of nature or something has happened to deaden the sensibilities. But in this verse we have both the mention of tears and of most sufficient causes for tears.

I. FIRST CAUSE: WANT OF SYMPATHY AND SOLACE. Jerusalem has no comforters. Not even Job's comforters. For, though Job's comforters were sufficiently irritating and mistook blisters for salves, yet comfort was their errand. Bad as Job's state was, it would have been worse still if in his time of sore trouble he had been left quite alone, especially if professed friends had not come near him. But here the widowed Jerusalem has no comforter; and yet she had had many lovers, many who had been drawn irresistibly by the charm of her attractions. Jerusalem was proud of these attractions, and yet they did not belong to the essence of her existence. The attractions perished, and with the perishing of them the lovers whom they drew became cold. The attractions perished, but Jerusalem herself remained with all her needs, and yet with none to minister. Where do we mean to look for comforters when our hour of deepest trouble comes? Many to whom we may look will be able to do nothing for us; some to whom we may look will not try to do anything: happy then shall we be if we have reason to say, "In the multitude of my thoughts within me, thy comforts delight my soul" (Psalm 94:19).

II. SECOND CAUSE: FRIENDS HAVE BECOME ENEMIES. When the attractions of Jerusalem faded away, not only did the lovers depart, but they had to seek new satisfactions elsewhere, and for many selfish reasons they would act in sympathy with the conquerors of Jerusalem. When she was a strong city, it suited surrounding peoples to be friendly; but when she became desolate and the whole land was lost, then it seemed the interest of these peoples to be hostile to Jerusalem. Indeed, their connection with Jerusalem was really hostile even when they meant friendship. Their open and strenuous hostility from the first would have been a better thing. Professed friends, without meaning it, may so mislead as to do more harm than the bitterest enemy could ever do. The real friend is he who, for the sake of truth and of the highest interests, is not afraid to be reckoned for the time an enemy. - Y.

Judah is gone into captivity because of affliction.
1. The outward things of this life are the soonest lost; and being enjoyed, the most uncertain.

(1)They are most subject to all kinds of enemies.

(2)God knoweth that we may best want them.Learn to make least account of them, as things without which we may be perfectly happy. Endeavour most of all to obtain the true knowledge and fear of God, which is the treasure laid up in heaven (Matthew 6:19, 20).

2. It is natural for a man to seek to better his outward estate, and his duty to seek far and near for the freedom and rest of conscience (2 Chronicles 11:13-17).

3. It is better to live anywhere than in our own country where our governors seek to oppress us, for their hatred being assisted with their might will never let us live in any tolerable peace.

4. Of two evils, we may and ought to choose the less, to avoid the greater.

5. It is grievous and dangerous to dwell among the ungodly.

(1)They can administer no true comfort unto us.

(2)They are strong to draw us to evil.

6. When God means to punish, He stirs up means; but when He means it not, the means shall not prosper.

7. There is no place or means to escape God's hand, when He means. to punish.

8. There is no kind of people so generally and so evil entreated in their adversity as the godly.

9. This people seemeth to be utterly overthrown for ever, and yet they returned unto their land and became a commonwealth again. So is it often with the Church of God (Psalm 139:1, etc.). This teaches us —

(1)Never to despair, though our calamities be never so many and grievous.

(2)That there is no assured safety, but in the true fear of God.

(J. Udall.)

Jacob, Jeremiah
Jerusalem, Zion
Abundance, Affliction, Attackers, Captivity, Distress, Dwelleth, Dwells, Dwelt, Exile, Findeth, Finds, Harsh, Heathen, Judah, Labor, Living-place, Midst, Narrow, Nations, Overtaken, Overtook, Persecutors, Prisoner, Pursue, Pursuers, Removed, Rest, Resting, Service, Servitude, Straits, Trouble, Within
1. The miseries of Jerusalem and of the Jews lamented
12. The attention of beholders demanded to this unprecedented case
18. The justice of God acknowledged, and his mercy supplicated.

Dictionary of Bible Themes
Lamentations 1:3

     8849   worry

Lamentations 1:1-3

     5354   invasions

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"Come unto Me, all Ye that Labour, and are Wearied," &C.
Matth. xi. 28.--"Come unto me, all ye that labour, and are wearied," &c. It is the great misery of Christians in this life, that they have such poor, narrow, and limited spirits, that are not fit to receive the truth of the gospel in its full comprehension; from whence manifold misapprehensions in judgment, and stumbling in practice proceed. The beauty and life of things consist in their entire union with one another, and in the conjunction of all their parts. Therefore it would not be a fit way
Hugh Binning—The Works of the Rev. Hugh Binning

Meditations for one that is Like to Die.
If thy sickness be like to increase unto death, then meditate on three things:--First, How graciously God dealeth with thee. Secondly, From what evils death will free thee. Thirdly, What good death will bring unto thee. The first sort of Meditations are, to consider God's favourable dealing with thee. 1. Meditate that God uses this chastisement of thy body but as a medicine to cure thy soul, by drawing thee, who art sick in sin, to come by repentance unto Christ, thy physician, to have thy soul healed
Lewis Bayly—The Practice of Piety

Concerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into
Martin Luther—First Principles of the Reformation

The book familiarly known as the Lamentations consists of four elegies[1] (i., ii., iii., iv.) and a prayer (v.). The general theme of the elegies is the sorrow and desolation created by the destruction of Jerusalem[2] in 586 B.C.: the last poem (v.) is a prayer for deliverance from the long continued distress. The elegies are all alphabetic, and like most alphabetic poems (cf. Ps. cxix.) are marked by little continuity of thought. The first poem is a lament over Jerusalem, bereft, by the siege,
John Edgar McFadyen—Introduction to the Old Testament

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