Lamentations 2:14
The visions of your prophets were empty and deceptive; they did not expose your guilt to ward off your captivity. The burdens they envisioned for you were empty and misleading.
False Spiritual Guides Lead to RuinFootsteps of Truth.Lamentations 2:14
False TeachersJ. Udall.Lamentations 2:14
Prophetic FidelityW. F. Adeney, W. A.Lamentations 2:14
The Share of the Prophets in Ruining JerusalemD. Young Lamentations 2:14

I. WHAT THE PROPHET OUGHT TO BE. The prophet of those times was a man bound to say things having depth and substance in them. And though the prophet has ceased, so far as formal office is concerned, yet there are still Divine things to be seen, and, when seen, spoken about by those qualified to speak. There are the deep things of God to be penetrated and explored by those willing to receive the insight. The Holy Spirit of God, offered so abundantly through Christ, is a Spirit of prophecy to all who have it. They need no formal prophet, inasmuch as they have a word, living and piercing, to all who take a right relation towards it. God means us to be occupied with serious, substantial matters, so large and deep and fruitful that we shall never outgrow our interest in them. The heart of man in its meditating power was made for great themes. The heart can never be filled with mere trifles. That is good advice given to preachers of the gospel to speak most on the greatest themes, such as are set forth again and again in the Scriptures, and, whether these things be preached about or not, every individual Christian should think about them. For while we cannot secure the topics of preachers, the topics of our own thoughts depend upon ourselves. It is just those who concern themselves a great deal about dogmas who are also most interested in the details of life and conduct.

II. WHAT THE PROPHET MAY SINK TO BE. These prophets felt bound to magnify their office and say something. They ought to have spoken the truth; but for this they lacked inclination and perhaps courage. The next best thing would have been to remain silent; but then where would the prophet reputation have been? and, more serious question still with some, what would have become of the prophet emoluments? Hence we have here the double iniquity that the false was spoken and the true conceded. The prophets could only get credit for their falsehoods by a careful concealment of the truth. They had, as it were, to paste on truth a conspicuous label, proclaiming far and wide, "This is a lie." This verse suggests how they had the common experience of one lie leading on to another. The true prophet said that the burden Israel had to bear and the exile into which it had to go arose from its iniquities. Whereas the false, or rather the unfaithful prophet, having set iniquity as the cause of trouble altogether on one side, could only go on inventing explanations which explained nothing. Ezekiel 13. is a chapter which may very profitably be read in connection with this verse. The great lesson is to search for truth no matter with what toil, and keep it no matter at what cost. - Y.

Thy prophets have seen vain and foolish things for thee.
The crying fault of the prophets is their reluctance to preach to people of their sins. Their mission distinctly involves the duty of doing so. They should not shun to declare the whole counsel of God. It is not within the province of the ambassador to make selections from among the despatches with which he has been entrusted in order to suit his own convenience. One of the gravest possible omissions is the neglect to give due weight to the tragic fact of sin. All the great prophets have been conspicuous for their fidelity to this painful and sometimes dangerous part of their work. If we would call up a typical picture of a prophet in the discharge of his task, we should present to our minds Elijah confronting Ahab, or John the Baptist before Herod, or Savonarola accusing Lorenzo de Medici, or John Knox preaching at the court of Mary Stuart. He is Isaiah declaring God's abomination of sacrifices and incense when these are offered by blood-stained hands, or seizing the opportunity that followed the mutilation of the imperial statues at Antioch to preach to the dissolute city on the need of repentance, or Latimer denouncing the sins of London to the citizens assembled at Paul's Cross. The shallow optimism that disregards the shadows of life is trebly faulty when it appears in the pulpit. It falsifies facts in failing to take account of the stern realities of the evil side of them; it misses the grand opportunity of rousing the consciences of men and women by forcing them to attend to unwelcome truths, and thus encourages the heedlessness with which people rush headlong to ruin; and at the same time it even renders the declaration of the gracious truths of the Gospel, to which it devotes exclusive attention, ineffectual, because redemption is meaningless to those who do not recognise the present slavery and the future doom from which it brings deliverance.

(W. F. Adeney, W. A.)

1. False teachers are as grievous a plague as can be laid upon a people. They bring with them inevitable destruction (Matthew 15:14).

2. They that refuse to receive the true ministers, God will give them over to be seduced by false teachers and to believe lies (2 Chronicles 36:15; Proverbs 1:24; 2 Thessalonians 2:10-12).

3. It is a certain note of a false prophet, to speak such things in the name of the Lord as are untrue, or misalleged to please the carnal desires of the people (Jeremiah 14:13-15).

4. It is not sufficient for a true minister not to flatter; he must also discover the people's sins unto them (Ezekiel 13:4; 1 Kings 18:18; Matthew 3:7; Luke 3:8; Matthew 14:4).

5. The only way to avoid God's plagues is gladly to suffer ourselves bitterly to be reproved by God's ministers.

6. The falsehood that is taught by false prophets, and believed by a seduced people, is the cause of all God's punishments that light upon them.

(J. Udall.)

A short time back the papers told of a vessel that had a most unfortunate trip. The captain became blind three days after leaving St. Pierre-Martinique and no one on board was capable of navigating the ship. The mate did his best and after drifting about for twenty-seven days came in sight of Newfoundland, where some fishermen saw her signals of distress and piloted her into port. If a ship with a blind captain is poorly off, what of a nation, a church, a village, where blind men are in charge: some born blind and by nature unqualified: others blind through worldly interests and a false learning! "Blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."

(Footsteps of Truth.)

Jacob, Jeremiah
Jerusalem, Zion
FALSE, Bring, Burdens, Captivity, Causes, Changed, Clear, Deceptive, Delusion, Discovered, Driving, Expose, Exposed, Expulsion, Falsehood, Fate, Folly, Foolish, Fortunes, Iniquity, Insipid, Misleading, Oracles, Prophesied, Prophets, Restore, Revealed, Seduction, Sin, Turn, Uncovered, Vain, Vanity, Visions, Ward, Worthless
1. Jeremiah laments the misery of Jerusalem
20. He complains thereof to God

Dictionary of Bible Themes
Lamentations 2:14

     1421   oracles
     1466   vision
     1469   visions
     5864   futility
     7774   prophets, false

Lamentations 2:13-15

     7241   Jerusalem, significance

Watch-Night Service
"Ye virgin souls, arise! With all the dead awake; Unto salvation wise; Oil in your vessels take: Upstarting at the MIDNIGHT CRY, Behold Your heavenly bridegroom nigh." Two brethren then offered prayer for the Church and the World, that the new year might be clothed with glory by the spread of the knowledge of Jesus.--Then followed the EXPOSITION Psalm 90:1-22 "Lord, thou hast been our dwelling place in all generations. Yea Jehovah, WE, they children, can say that thou hast been our home, our safe
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Chel. The Court of the Women.
The Court of the Gentiles compassed the Temple and the courts on every side. The same also did Chel, or the Ante-murale. "That space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them." Maimonides writes: "Inwards" (from the Court of the Gentiles) "was a fence, that encompassed on every side,
John Lightfoot—From the Talmud and Hebraica

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references
Alfred Edersheim—The Life and Times of Jesus the Messiah

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means
Leo the Great—Writings of Leo the Great

Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding
J. W. McGarvey—The Four-Fold Gospel

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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