All who pass by clap their hands at you in scorn. They hiss and shake their heads at the Daughter of Jerusalem: "Is this the city that was called the perfection of beauty, the joy of all the earth?"
muezzin on his minaret, the elegist calls to prayer. But his exhortation is addressed to a strange object — to the wall of the daughter of Zion. This wall is to let its tears flow like a river. Browning has an exquisitely beautiful little poem apostrophising an old wall; but this is not done so as to leave out of account the actual form and nature of his subject. Walls can not only be beautiful and even sublime, as Mr. Ruskin has shewn in his Stones of Venice; they may also wreath their severe outlines in a multitude of thrilling associations. This is especially so when, as in the present instance, it is the wall of a city that we are contemplating. Such a wall is eloquent in its wealth of associations, and there is pathos in the thought of its mere age when this is considered in relation to the many men and women and children who have rested beneath its shadow at noon, or sheltered themselves behind its solid masonry amid the terrors of war. The walls that encircle the ancient English city of Chester and keep alive memories of medieval life, the bits of the old London wall that are left standing among the warehouses and offices of the busy mart of modern commerce, even the remote wall of China for quite different reasons, and many another famous wall, suggest to us multitudinous reflections. But the walls of Jerusalem surpass them all in the pathos of the memories that cling to their old grey stones. In personifying the wall of Zion, however, the Hebrew poet does not indulge in reflections such as these, which are more in harmony with the mild melancholy of Gray's "Elegy" than with the sadder mood of the mourning patriot. He names the wall to give unity and concreteness to his appeal, and to clothe it in an atmosphere of poetic fancy. But his sober thought in the background is directed towards the citizens whom that historic wall once enclosed. Let us look at the appeal in detail. First the elegist encourages a free outflow of grief, that tears should run like a river, literally, like a torrent — the allusion being to one of those steep watercourses which, though dry in summer, become rushing floods in the rainy season. This introduction shews that the call to prayer is not intended in any sense as a rebuke for the natural expression of grief, nor as a denial of its existence. The sufferers cannot say that the poet does not sympathise with them. There may be a deeper reason for this encouragement of the expression of grief as a preliminary to a call to prayer. The helplessness which it so eloquently proclaims is just the condition in which the soul is most ready to cast itself on the mercy of God. The first step towards deliverance will be to melt the glacier. The soul must feel before it can pray. Therefore the tears are encouraged to run like torrents, and the sufferer to give himself no respite, nor let the apple of his eye cease from weeping. Next the poet exhorts the object of his sympathy — this strange personification of the "wall of the daughter of Zion," under the image of which he is thinking of the Jews — to arise. The weeping is but a preliminary to more promising acts. The sufferer must be roused if he is to be saved from the disease of melancholia. He must be roused also if he would pray. True prayer is a strenuous effort of the soul, requiring the most wakeful attention and taxing the utmost energy of will. Therefore we must gird up our loins to pray just as we would to work, or run, or fight. Now the awakened soul is urged to cry out in the night, and in the beginning of the night watches — that is to say, not only at the commencement of the night, for this would require no rousing, but at the beginning of each of the three watches into which the Hebrews divided the hours of darkness — at sunset, at ten o'clock, and at two in the morning. The sufferer is to keep watch with prayer — observing his vespers, his nocturns, and his matins, not of course to fulfil forms, but because, since his grief is continuous, his prayer also must not cease. Proceeding with our consideration of the details of this call to prayer, we come upon the exhortation to pour out the heart like water before the face of the Lord. The image here used is not without parallel in Scripture (see Psalm 22:14). But the ideas are not just the same in the two cases. While the Psalmist thinks of himself as crushed and shattered, as though his very being were dissolved, the thought of the elegist has more action about it, with a deliberate intention and object in view. His image suggests complete openness before God. Nothing is to be withheld. The sufferer should tell the whole tale of his grief to God, quite freely, without any reserve, trusting absolutely to the Divine sympathy. The attitude of soul that is here recommended is in itself the very essence of prayer. The devotions that consist in a series of definite petitions are of secondary worth, and superficial in comparison with this outpouring of the heart before God. To enter into relations of sympathy and confidence with God is to pray in the truest, deepest way possible, or even conceivable. Even in the extremity of need, perhaps the best thing we can do is to spread out the whole case before God. It will certainly relieve our own minds to do so, and everything will appear changed when viewed in the light of the Divine presence. Perhaps we shall then cease to think ourselves aggrieved and wronged; for what are our deserts before the holiness of God? Passion is allayed in the stillness of the sanctuary, and the indignant protest dies upon our lips as we proceed to lay our case before the eyes of the All-Seeing. We cannot be impatient any longer; He is so patient with us, so fair, so kind, so good. Thus, when we cast our burden upon the Lord, we may be surprised with the discovery that it is not so heavy as we supposed. The secret of failure in prayer is not that we do not ask enough; it is that we do not pour out our hearts before God, the restraint of confidence rising from fear or doubt simply paralysing the energies of prayer. Jesus teaches us to pray not only because He gives us a model prayer, but much more because He is in Himself so true and full and winsome a revelation of God, that as we come to know and follow Him our lost confidence in God is restored. Then the heart that knows its own bitterness, and that shrinks from permitting the stranger even to meddle with its joy — how much more then with its sorrow? — can pour itself out quite freely before God, for the simple reason that He is no longer a stranger, but the one perfectly intimate and absolutely trusted Friend.
I. THE BEAUTY AND RENOWN OF JERUSALEM IN ITS PROSPERITY. Into these many elements entered.
1. Its situation was superb. Nature pointed out the heights of Zion for a metropolis. Especially when beheld from the brow of Olivet the city impresses every traveller with admiration.
2. Its history and memorable associations. Won by the valour of David, adorned by the magnificence of Solomon, the home of heroes and of saints, this city possessed a fascination with which few cities of the earth could compare.
3. Its sacred edifice ranked alone, far above all the temples of the ancient world. Not that its architecture was commanding or beautiful in the highest degree; but. that its erection, its dedication, the presence of the Eternal, all lent an interest and a sacredness to the peerless building.
4. Its sacrifices and festivals, which were attended by hundreds of thousands of worshippers, were altogether unique.
II. THE DISGRACE OF JERUSALEM. This appears:
1. From its ruinous and almost uninhabitable condition,
2. From the slaughter or dispersion of its citizens.
3. From its degradation from its proud position as the metropolis of a nation.
4. From the hatred, scorn, and insults of its triumphant enemies. APPLICATION. There is a day of visitation which it behoves every child of privilege and mercy to use aright. To neglect that day is surely to entail a bitter overtaking by the night of calamity and destruction. - T.
An that pass by clap their hands at thee.1. God is wont to whip His children for their sins, by the multitude of unbelievers that hate the truth (Isaiah 10:5, 6; Jeremiah 25:9; Exodus 1:13, 14).
2. It is a property of a wicked heart, to insult over the distressed, whom we should pity and relieve (Psalm 35:15; Psalm 79:4; 2 Samuel 16:7, 8; Matthew 27:39).
3. The wicked seeing the godly afflicted, take occasion thereby to blaspheme God and His truth (Psalm 74:10, 18; 2 Kings 18:30, 35; 2 Kings 19:12).
4. There only is true joy and excellency where God's truth is rightly preached, and His name called upon (Psalm 50:2; Ezekiel 47:8, 9, 12).
(J. Parker, D. D.)
(W. F. Adeney, M. A.)
TopicsAlong, Beautiful, Beauty, Clap, Clapped, Crown, Daughter, Derision, Hands, Heads, Hiss, Hissed, Hisses, Jerusalem, Joy, Noise, Pass, Passing, Perfection, Saying, Scoff, Shake, Shaking, Town, Wag
Outline1. Jeremiah laments the misery of Jerusalem
20. He complains thereof to God
Dictionary of Bible ThemesLamentations 2:15
5550 speech, negative
"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.
Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
Departure from Ireland. Death and Burial at Clairvaux.
That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
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