Lamentations 4:1
How the gold has become tarnished, the pure gold has become dull! The gems of the temple lie scattered on every street corner.
The Gold DimmedJ.R. Thomson Lamentations 4:1
Fallen ReputationD. Young Lamentations 4:1, 2
Dimming of the GoldJ. Parker, D. D.Lamentations 4:1-12
Gold Become DimJ. W. Earnshaw.Lamentations 4:1-12
Spiritual DeclensionJ. B. Owen, M. A.Lamentations 4:1-12
The Lustre of Humanity DimmedW. Tucker.Lamentations 4:1-12
The Spoiling of HumanityG. W. Conder.Lamentations 4:1-12

Present adversity brings to mind, by force of contrast, the prosperity of bygone days. The Hebrew prophet of sorrow might well recall the golden days of old.

"A poet's crown of sorrow is remembering happier things." His touching and poetic language affords -

I. A LESSON OF HUMAN MUTABILITY. The exclamation reminds us of those oft-quoted words, Ilium fuit! Troy was, but is no more! The proudest cities have crumbled into ruins, the most splendid palaces have mouldered into dust.

II. A LESSON WHAT PRECIOUS THINGS MAY TURN TO VILE. The homes of kings, priests, and prophets, were possessed by the brutal soldiery; the city of David and Solomon resounded with the ferocious cry of the Chaldeans. Sin can bring the brightest and the most glorious of human societies and institutions into decay and contempt.

III. A LESSON THAT SACRED THINGS MAY BE PROFANED. "The stones of the sanctuary" were flung about. The very temple of Jehovah became a ruin, the sacred solemnities came to an end, and the voice of the priests and the Levites ceased in the precincts. Sin can rust even the fine gold.

IV. A LESSON OF THE UNSPARING ENMITY OF MAN. The Chaldeans were not deterred by any consideration from carrying out their wrath to the bitterest extremity. The tender mercies of the wicked are cruel. Vae victis! is an old cry.

V. A LESSON AS TO THE EXACTING NATURE OF DIVER RETRIBUTION. The hand was the hand of the Chaldean, but the judgment was the judgment of God. When men rebel against him, no human power or splendour can preserve them from his righteous indignation and just retribution. - T.

How is the gold become dim!
What is the most precious thing in the world? "Why, gold, of course, says the multitude; not, indeed, with its lips, but with its heart. For this, men will leave father and mother, and wife, and houses, and lands; for this, what will men not forsake or give? What is the real cause of half the lawsuits and the prosecutions that arise; is it not gold? And what will not men do for gold? They will cheat, rob, embezzle, lie, forge, perjure themselves, — nay, they will do murder itself, for gold. Must we rest content, then, with this answer to our question, "What is the most precious thing in the world?" Impossible! for, notwithstanding the force and unanimity with which the world cries out, "Gold!" there are voices, not a few, which instantly and disdainfully reject the insulting reply. "Perish gold, where honour is at stake!" cry a hundred men at once; and they are right. Though honour be but an abstraction, that cannot be exchanged for bread, or pearls, it is more precious than gold. "Part with my political, my religious principle for a bribe, to keep a house over my head, or my farm in my hands?" say scores of men, "no! not for the world!" And they are right; though principles can neither be taken to market nor put out at interest, they are more precious than gold. "What! must I empty my heart of love to fill it with gold; marry a money bag instead of a soul; let the home fires die out of my heart in my eager pursuit of the gold? No, no! perish the dross, and let me keep my love, and a whole and sound heart," say scores more. And they are right, for love is more precious than gold. Ay, and the philosopher would tell us that all the worth of the gold lies in the man. Now, if this be so, again, what answer must we have to our question, "What is the most precious thing in the world?" What answer but this, that MAN is the true gold, the priceless gem of the world, in comparison with whom all other things are vile? That, then, is the gold of which I am going to speak. Man, humanity, manhood — that is gold; the most fine gold, the precious stones of the sanctuary, over whose dimming, and changing, and desecration, I am going to ask you to lament with me. And I must first ask you to consider with me a little further the preciousness of manhood. For the mere secular and mundane purposes, there is no denying the power and the worth of gold. "Money can do anything," say its devotees; and they are right, of course, within limit; but the limits are very wide ones. Gold can buy up the world, and the world's laws resolve themselves into questions of money. And what is true thus of the literal gold, is true also, and in greater degree, of that more precious thing, of which we make that the figure just now. Oh! what splendour and glory of capacity is there not bound up within that little sphere, the body of a man! Six feet of earth can hold him comfortably, and yet the world cannot hold him — he holds the world. He is lord of all he sees; tenant for life of God's grandest freehold, the universe; at the annual rent of the love of his whole soul. And, oh! what capacity of service for the world lies wrapped within that little germ. You have watched your garden in the blooming time, when every spur upon the branch holds promise of a cluster of the fruit; did you ever watch the blooming time of manhood? Did you note the quick impetuosity, the keen susceptibility, the noble emotions, the tender sympathy, the fine candour, the metallic ring of conscience, the play of high principle? Oh! what power was there to bless the world, if all this blossom had set in fruit, and all that manifold being had developed, in harmonious proportion, to its true stature; what a rich power, to hundreds and to thousands, had that one man been; what light he would have shot into the dark places of the universe; what a lever of help would his strong sympathy have become; what a power against wrong; what a haven of healthy sentiment and opinion; what a moral power; how his goodness would have radiated round him, as far as his world stretched. And, best of all, had that promise been fulfilled, had all those buds of hope and aspiration been set in fruit, he might have been how true, and good, and grand a saint; devout, and yet withal as cheery as a tenant of this sunny world should be; tender and gentle as a little unspoiled child, and yet as manly as the strongest hero in the world. A worshipper in all his life, with God in all his thoughts; God in his heart; his life a happy, conscious, willing service of his God; and yet the freest child of man and user of the world; a presence, and a power of righteousness, wherever he was. "What then!" do you ask me? "Is it within the power of every man that is born into the world to be saint, hero, statesman, poet, painter, genius, philosopher, philanthropist, every highest style of man — and all to perfection?" Of course I can't mean any such thing! God's gifts are all disparted. "One star differeth from another star in glory." Few men are great in more than one thing. So that I do not expect that it will be possible, in any millennium, ever, for every man to be in everything a man. And yet, though this be true, it is also true that every bit of humanity is fine gold! What I mean to assert is this, that by far the greater part of humanity is spoiled; that a large proportion of the men and women you meet every day might have been a great deal nobler, and better, and greater, and more capable every way than they are, and would have been so had they not been spoiled. "The gold has become dim, the most fine gold has become changed; the stones of the sanctuary are poured out in the streets." In respect of this world merely, and of the things men have to do in this world — the handing of its material, the reading its books, the fulfilling of its relations — the masses of men are spoiled; dwarfed in their capacity, crippled in their mental and moral power, stunted in their development, warped from their uprightness, shorn of their beauty. There is a bight in the natural world that kills off the buds of every spring; there are untimely frosts; there are devouring insects, little, but potent; there are worms at the root, and maggots at the core; there are wind and tempest; over-sun, and over-rain; and so, not half the world's blossom comes to perfection. And as it is with the physical, so it is with the moral world. There is a human blight, deadly and fatal, that comes invisibly in a night, and makes our petals fall; there are chilly frosts, in the circumstances of our youth, that nip our buds; there are moral insects, of passion and temper, that come and gnaw at our heart; and there are germs of evil in the world around us that lay their eggs in our life. "How is the fine gold become dim!" Let me convert the exclamation of the text into an inquiry. How? First, there is weakness, inherent and innate — the legacy of one's ancestry, more lasting than their gold; weakness, working through generations, and culminating in us, through ignorance or wilful neglect of great physical laws; the natural robustness of humanity diluted out of us by evil treatment, and want of knowledge and care; and so, when the wings of the full-fledged soul begin to try their unused plumes, we find ourselves incapable of sustaining our lofty flight, and come to grovel on the earth again. Secondly, there are the defective or positively evil influences that surround our youth, and play on the formation of our character. How can one expect anything good to come from such gems, and out of such homes as thousands of these human germs are born and bred in? With sordid fathers, and silly mothers, ungoverned and untaught; mindless of their children, save to prevent them being a burden or a trouble — what wonder, that the fine gold becomes dim! With sweets and finery as the rewards of life, and "God" never used, but as a whip or bugbear, how can any good come? With no painstaking culture of morals and of tempers in such a world as this, how can it be but that the fine gold should be spoiled?

(G. W. Conder.)


1. A thing becomes valuable in proportion as it is so regarded. Gold in itself is useless; it is but as the dust which clings to our feet. But men have come to attach an importance to it, and hence it has become valuable. So man will be valuable or otherwise, just in proportion to our idea of him. God regards man as possessed of an interminable life; as worthy of minute providential inspection; as worth the great redemptive scheme; as fit for a home in heaven.

2. A thing is valuable in proportion to what it can accomplish. Gold can do much. It can make railways all over the world; tunnel the mightiest mountain; fix telegraphy to the most distant countries. What has man done? Measured the mightiest mountain; analysed the floating atmosphere; sounded the deep sea. What has man done? Let Bacon answer as he reveals the laws and operations of the human mind; Luther as he dispels mediaeval ignorance; Clarkson as he pleads for the slave. What has man done? Let Elijah speak as he mounts up to God; Paul as he hears things which human speech cannot reveal; John as he sees celestial visions on Patmos; the humanity of Christ as it pleads in heaven. How great is man! He can partake of God's nature; assist in God's work; share God's glory.

II. THE STATE WHICH THE PROPHET LAMENTS. The gold has become dim. Humanity has lost its lustre. This manifested in —

1. A cruel neglect of parental duty (vers. 3, 4). Physical neglect is treated as a crime. Our moral sense loathes the man who withholds from his child its proper education. But spiritual neglect is far more criminal than either physical or intellectual. Parents, won't you spread your wings of faith and prayer, and bear your children up to God?

2. A sad prevalence of spiritual poverty. Those who once fed on dainties are desolate and perishing, But why this spiritual want? Is there no bread? Jesus gives the answer, "I am the bread of life." Listen! "If any man thirst, let him come unto Me and drink."

3. A fearful prostitution of powers and privileges. Minds which might have rivalled angels sunk below the brute. Hearts which might have throbbed with love to God cherishing hatred.


1. Inward listlessness. We are easily moved along by the crowd of evil tendencies within.

2. Influence of example. The liar helps somebody to tell lies; the drunkard helps others on to ruin; the dishonest man leads some one else to cheat.

3. The force of habit. He who once yields to temptation finds it more difficult to withstand the next attack.

(W. Tucker.)


1. Love to Christ growing cold. We are all, more or less, amenable to the sympathy of numbers, the force of association; and where the majority are carnal, it is more difficult for the few to continue spiritual. The same danger reaches the Church by another route, namely, when there is an extensive profession of godliness, whether in its forms or phrases.

2. A growing inattention to ordinances. The sentiment of a heavenly-minded man is, "Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth." There is a love of places, as well as of persons and performances, because of their Divine associations.

3. miser and abridged seasons of personal devotion.

4. An easy satisfaction with present attainments. Increase is the condition of success; there is no stagnation in the waters that Christ shall give us; they are either "springing up," or else "the light that is in us is becoming darkness"

5. Religious gossiping. By this is meant a proneness to converse about the accidents, rather than the essence of Christianity. Not that other subjects than religion are excluded from their turn of necessary attention, but when every subject but that wakes an echo of interest, and challenges a general interchange of sentiment and experience, can they be loyal Christians who have nothing to say for Christ?

6. Decreasing sensitiveness of conscience. When men allow themselves in habits of conformity to the world from which they once shrunk, it is not that the world is better, but they worse.

7. Diminished zeal for the glory of God.


1. The cessation of secret prayer. The habit has perhaps not wholly ceased, but it is carelessly, cursorily dealt with. There is a shrinking from personal details in communion with God.

2. The neglect of the Bible as a devotional book. If our Bibles cease to be necessary, nay, delightsome to us, there is an internal evidence of decaying grace, which must be looked to, or the devotional neglect of the Book will proceed to the neglect of its Author. Other religious influences will begin to fail, the gold will become too dim to reflect a solitary star of heaven on the shipwreck of our faith, and the fine gold so changed as to be no longer recognised for a precious metal

3. The spirit in which ordinances are entered upon. If the sanctuary be entered without previous prayer, and we should leave it as we entered, we asked nothing, and at least we have what we asked for. If we visit God's house without a settled purpose to honour Him, and only to patronise His minister, as some imagine, we cannot expect to meet Him; for that blessing is limited to them who meet together in His name, not in their own, or some other name.

4. What St. Paul calls "the root of bitterness springing up, whereby many are defiled." The root is concealed under the soil, and its existence is betrayed only by the sucker and the sprout starting from beneath, and indicative of a bad energy at work. Such a sucker robs the sap from the tree, bears no fruit itself, and detracts from the fruitfulness of the other branches. But the image is stronger than this: its metaphor indicates a man bad in doctrine and morals infecting by his evil influence the community of which he is a member.

5. Self-interest, — a tendency to look at what is supposed to become our station, rather than what "becometh saints," as the elect of God.

(J. B. Owen, M. A.)

We might so far alter the obvious meaning of the text as to lay great stress upon the meaning of the word "How" — as if it involved a mystery rather than declared the fact. How is it possible? It is gold, but it is dim; it is fine gold, but it is changed — how has it been done? Marvellous is the history of deterioration.

1. Archbishop Trench in his book upon "Words" has shown this in a very vivid manner in the matter of certain expressions and phrases which have gradually but completely, changed their meaning in English speech and intercourse. He quotes the word "innocent." A word of gold, yea, of fine gold, indicating beauty of character, simplicity of spirit, incapability of double-mindedness or ambiguity of thought and intent; all so plain, so pure, so straight forward. How is the word now employed in many cases? To indicate people who have lost mental strength, or people who never had mental strength; weak-minded people; even those who are little short of imbeciles are described as "innocent" — those having no longer any responsibility; having outlived the usual obligations of life or never having come under them; persons from whom nothing may be expected. "How is the gold become dim! how is the most fine gold changed!" A change of that kind does not take place on the surface; changes of that sort have history underneath them as their cause and explanation; the soul has got wrong in order to allow a word like that to be perverted from its original beauteousness. This is not a trick in merely vocal transition; underneath this is a sad moral history. Even words may indicate the moral course which a nation has taken.

2. What is true of words is true also of merely social manners. How different you are now in some of your social relations from what you used to be! Every man will supply his own illustration. How civil we used to be; how courteous; how prompt in attention; how critical in our behaviour; how studious not to wound! "How is the gold become dim! how is the most fine gold changed!" How rough we are, and brusque! How blunt — and we call our bluntness frankness! How positive, stubborn, self-willed, resolute, careless of the interests of others! What off-handed speeches we make! What curt answers we return! "How is the gold become dim! how is the most fine gold changed!" What if that dimness should so deepen and extend as to lead some persons to question the reality of the gold? In these matters we must as Christian men be careful, thoughtful, watchful, critical. There is nothing little that concerns the integrity and the fulness of Christian character.

3. What is true of words and of manner is also true of the high ideals with which we began life. Let us be thankful for ideals. We cannot always live up to the ideal, but we can still look at it and cherish it; and from our uplifted ideal we may sometimes draw healing when we have been bitten by some flying fiery serpent whose bite has flung us in agony upon the ground for a while, like worsted and mortally wounded things. We cannot have ideals too lofty, too pure, too heavenly. We cannot strike the star. but the arrow goes the higher for the point it was aimed at. What ideals we used to have! Who dares bring back to memory all the ideals with which he started life? Where are they? "How is the gold become dim! how is the most fine gold changed!" Let me add to the criticism the Gospel which says, We may every one begin again. What say you to that Gospel opportunity and Gospel challenge? Let each say, "I will arise and go to my Father"; let each one say, "I will arise and go to my Ideal, and say, I have wounded Thee, dishonoured Thee, fallen infinitely short of Thee in every particular. I am no more worthy that Thou shouldst be associated with my poor name."

(J. Parker, D. D.)

In describing and deploring the sad condition of the favoured and once holy and famous city of Jerusalem, the prophet employs a familiar symbol. We all know what gold is, and only by precision of statement does the dictionary help us with its information that "Gold is a precious metal, remarkable on account of its unique and beautiful yellow colour, lustre, high specific gravity, and freedom from liability to rust or tarnish when exposed to the air." — Century Dictionary. Men have been talking and thinking about gold as they never have before in the history of our country, possibly as never before in the history of the world. And men are coming to understand and appreciate as perhaps never before the importance of this most valuable of the precious metals to the commercial interest of the world, the distribution of commodities, the remuneration of labour, the stability of institutions, the progress of civilisation, and the weal of humanity; aye, and to recognise and admire the Divine wisdom and goodness in providing this important agent, giving it just the qualities it has, supplying it in just such quantity, and making it just so acquirable, and just so difficult of acquisition, that there has ever been enough and never too much for the world's use, and its value has been more sure and stable than that of any other material thing that man uses. Gold is valuable for many uses. It is exceedingly serviceable in the arts, particularly the arts of adornment, not only from its beautiful, brilliant, and permanent colour, but also from its extreme malleability, ductility, elasticity, and tenacity. It is easily shaped by hammer, graving tool, mould, or die. It will receive the most delicate impression, and embody the effects of the most exquisite skill. It is the appropriate setting for the most costly gems, and the suitable material for crowns and sceptres and signets, and all the insignia of eminent and sacred office. It seems designed to express the splendour and glory of goodliest things. But its most important use is as a universal and unvarying medium of commercial exchange and standard of material values, representing and converting all the varied and countless products of human labour. All this is in a measure true of the other precious metal, silver, but in a less degree. Indeed, the old notion that gold was related to the sun, and silver to the moon corresponds well with their actual importance. It has not been left for us at this late day to discover the value and use of gold. These have been understood from the earliest ages. "I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich"; but allusions to gold are frequent in the earliest as well as the latest books. Gold has a prominent place in Biblical symbolism and metaphor. The ark of the covenant was overlaid with pure gold. The furnishings of the ark, the cherubim upon its cover, the altar of incense before it, the sacred candlestick, the high priest's breastplate in which the twelve jewels were set, and the plate in "his tiara bearing the inscription, Holiness unto the Lord," were all of gold. Everywhere it is the symbol of what is sacred, and of highest special excellence and value. As the prophet here uses the symbol he may have had in mind gold as money; or, if his thought were more general, that will serve to help us realise the imagery.

1. A gold coin fresh from the mint is an object of beauty as well as of value. It has, in the first place, an actual and intrinsic value, the same, or about the same, as its nominal value as money. Real, as distinguished from representative money, must have this quality, that its actual and intrinsic value is equal to its nominal or representative value, so that it can pass freely from hand to hand throughout the community in final discharge of debts and in full payment for commodities, and be accepted without a reference to the character or credit of the person who offers it. It is this that makes gold so preeminently adapted for use as money, that in it this element of value obtains without too great bulk, and with the stability which is necessary in the commercial interchanges of civilised peoples. That which is of comparatively low value, so that great bulk and weight are involved, or that is of fluctuating value, so that it cannot meet the requirement of stability, does not, and cannot, so well serve this important use. Besides its intrinsic value, gold coin has impressed upon it some design and legend, authoritatively attesting its value; this minting being now, among civilised nations, an exclusively governmental function. But, along with these characteristics, it has also great beauty. The metal, with its rich colour, is capable of beautiful effects; and the process of minting develops the capability, bringing out the rich and brilliant hue, and the image and superscription which it receives being impressed with artistic skill and the most perfect mechanical aids. Such the prophet's figure of Jerusalem in its better days. It was an embodiment of eminent civic excellence. It owned the sway, and bore the image and superscription of the King of kings. There the Temple stood in its stately splendour. There the worship of God was celebrated with devout and elaborate pomp. There the Law of God was recognised and honoured, and the ideal of the holy city, the city of God, the earthly dwelling place of the Most High, was sustained by a befitting government and order, and had effect in a peaceful and happy prosperity. Hence the admiring and rejoicing eulogies of Hebrew poets: "Beautiful for situation, the joy of the whole earth is Mount Zion: the city of the great King." But we are in a world where even fine gold becomes dim. This is true literally. Notwithstanding its freedom from liability to rust or tarnish, and its resistance to the agents which produce these effects, even gold win lose its pristine lustre. An old gold coin does not have the sheen and splendour of a newly minted one. It becomes dulled and dimmed by circulation. Also, there is an abrasion as it passes to and fro in the uses of the world. Its edges become worn; the design and legend upon it grow indistinct; and its very quantity is reduced, so that in the course of about twenty years, on an average, gold coin needs to be reminted. And there are even yet more serious processes of deterioration conducted with fraudulent design in the various forms of counterfeiting and coin debasement. This is even yet more true of those embodiments of moral excellence of which gold is the symbol. It would seem that this ought not to be, but that moral goodness, excellence, and worth should be the most stable and persistent qualities in the world; that they would be stronger than the opposite qualities and the forces arrayed against them, and that they would resist and subdue them; and also that their good effects would be so apparent and approved that the world would be friendly and favourable to them, and that individuals and communities would cherish and foster them; and so that every virtuous attainment would be a happy and lasting gain. Thus we should expect that truthfulness would become ever more truthful, and more manifestly excellent and beautiful with the wear of use; and that the friction of the world would not dim its lustre, wear down its fine precision, and render its Divine impress less distinct, but give its sheen and splendour and intrinsic worth more superb and glorious effect. We should expect a corresponding history of honesty, fidelity, courage, honour, purity, patriotism, philanthropy, and generosity. This is what ought to be, as every moral intuition affirms. It is what might be, as every revelation and provision, precept and promise, guiding law and gracious succour, assures us. But it is not what actually and uniformly is. Virtue is militant, and maintains itself only by victorious warfare. There is the possibility of deterioration in every nature that is capable of virtue, and innumerable occasions, influences, and agents press to develop the possibility into actual fact. Of nothing perhaps did men ever feel more sure than Jewish patriots did of the stability of Jerusalem, both in its sacred and civil glory. Yet Jerusalem declined into an indescribable corruption and depravity, and the devastation and desolation resulting from Nebuchadnezzar's siege were but the sequel of its moral decadence. How many other institutions and societies have had a similar history! How to nations, churches, and other social federations and organisations there have been what are fitly named "Golden Ages!" And how these have been followed by ages of decline. And by what recastings and renovations the progress of humanity has been realised! This further is to be noted, and it is the great lesson of history, that material decadence has been the sequel of moral deterioration. History teems with illustrations of this truth. But we are more interested in applications and illustrations lying nearer to common life. One of the most beautiful and precious things our human life can know is friendship — I mean real friendship — the alliance for good, and fellowship in good, of congenial souls, and not mere modish or faddish attachments. What help and solace these companioned souls afford each other! What interest and worth they find in each other! In success the joy is insipid until the other shares it. In misfortune the pang is softened by the other's sympathy. And each life is unfolded and enriched by its interest in the other. How sad to see such gold become dim, such fine gold change! And yet how common the instance! So with other relations growing out of our social aptitudes and needs. And yet how poor, and base, even, in actual fact they become!

2. But the most impressive correspondence to this imagery is in the sphere of character and the processes of individual life. With what interest, admiration, and hope we contemplate the splendid possibilities and goodly promise of a fair opening life! Childhood has passed under favourable conditions and good influences, youth has unfolded under judicious nurture and with only the faults incident to youth, and manhood has been attained with no dark stain upon the character and no vitiating habit in the life. Grand equipment for life's work has been won by the processes of general and special education. "Here," we say, "is fine gold. This one will make his mark. This life will count for something, and be among the grander facts and forces in the life of the world." The hope, thank God, is often realised. Notwithstanding debasing influences grand lives are being lived. But it is not always so. In some instances the following years do not fulfil the promises of life's splendid opening. The character, subjected to the hard wear of the world, loses the lustre of its glorious prime. The high ideals, the noble and generous aims, the principled integrity, the delicacy of conscience, and the fine sense of honour, fade under the rough impact of coarser lives. Thus the gold that shone with such noble brilliancy becomes dim. So it is sometimes with a life that has come under the influence of religion, and connected itself with, and set itself to, the highest and best. Sometimes even such a life shows deterioration. The faith, the love, the zeal, the devotion which marked its opening, and made it bright with Divine lustre, decline. By some truancy to duty, some neglect of spiritual culture, or some looseness of living, the heaven-born soul loses the fine quality of its life, the Divine image and superscription upon it are defaced. When gold coin has ceased to be what it ought, by loss of weight, or defacement of its impression, it must be reminted. By that process what is deficient is made up, and what is defaced is restored. This is what deteriorated characters, deteriorated souls, deteriorated lives, need; and this is precisely what Christianity provides for. This is the distinctive feature of Christianity, that it is a converting, transforming, renewing religion. It restores in man the faded image and superscription of God, and it makes the debased nature worthy of the impress.

(J. W. Earnshaw.)

Jeremiah, Nazarites
Edom, Jerusalem, Sodom, Uz, Zion
Best, Changed, Corner, Dark, Dim, Dropping, Dull, Fine, Gems, Gold, Grown, Hallowed, Holy, Lie, Lost, Luster, Out-places, Poured, Pure, Sacred, Sanctuary, Scattered, Stones, Street, Streets
1. Zion bewails her pitiful estate
13. She confesses her sins
21. Edom is threatened and Zion comforted.

Dictionary of Bible Themes
Lamentations 4:1

     5157   head

Lamentations 4:1-2

     4333   gold

A Message from God for Thee
Our two messages we will try to deliver in their order; we shall then want your attention and patience for a minute while we answer the question--Why the difference? and then we will press upon each character the force of the message, that each may be led to believe what is addressed to him. I. Our FIRST MESSAGE IS ONE OF COMFORT. "The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity." 1. We find, at the outset, a joyous fact. Read it
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

1875-1877. Mrs. Way's Sewing --Class for Jewesses --Bible Flower Mission --George Clarice --Incidents in Home Work --The Lord's Day --Diary at Sea -- Letters of Cheer
Mrs. Way's sewing--class for Jewesses--Bible Flower Mission--George Clarice--Incidents in home work--The Lord's Day--Diary at sea-- Letters of cheer from Canada. The Home of Industry has been already likened to the Pool of Bethesda with its fine porches. Many sights there have been peculiar to itself, and in no instance has this in past years been more remarkable, than in the meeting for Jewesses, which has been carried on ever since the year 1870. From fifty to seventy daughters of Israel are gathered
Clara M. S. Lowe—God's Answers

The Children of the Poor.
THE CHILDREN OF THE POOR. The young children ask bread, and no man breaketh it unto them.--LAMENTATIONS iv., 4. The writer of these words bewailed a state of War and Captivity--a state of things in which the great relations of human life are broken up and desecrated. But it is strange to find that the most flourishing forms of civilization involve conditions very similar to this. For, if any man will push beyond the circle of his daily associations, and enter the regions of the abject poor, he will
E. H. Chapin—Humanity in the City

It Will be Attempted to Give a Complete List of his Writings In
chronological order; those included in this volume will be marked with an asterisk and enumerated in this place without remark. The figures prefixed indicate the probable date. (1) 318: *Two books contra Gentes,' viz. c. Gent. and De Incarn. (2) 321-2: *Depositio Arii (on its authorship, see Introd.) (3) 328-373: *Festal Letters. (4) 328-335? *Ecthesis or Expositio Fidei. (5) Id.? *In Illud Omnia, etc. (6) 339: *Encyclica ad Episcopos ecclesiæ catholicæ. (7) 343: *Sardican Letters (46,
Athanasius—Select Works and Letters or Athanasius

Sermons of St. Bernard on the Passing of Malachy
Sermon I (November 2, 1148.)[1005] 1. A certain abundant blessing, dearly beloved, has been sent by the counsel of heaven to you this day; and if it were not faithfully divided, you would suffer loss, and I, to whom of a surety this office seems to have been committed, would incur danger. I fear therefore your loss, I fear my own damnation,[1006] if perchance it be said, The young children ask bread, and no man offereth it unto them.[1007] For I know how necessary for you is the consolation which
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

The Holy Spirit and the Incarnation of the Word. ...
The Holy Spirit and the Incarnation of the Word. We have seen how Justin declared that it was not permissible to regard "the Spirit" and "the Power" that came upon the Virgin as any other than the Word of God Himself. And we also noted in passing that Theophilus of Antioch spoke of the Word as being "Spirit of God" and "Power of the Highest," the second of which designations comes from Luke i. 35. We have now to ask whether the language of Irenæus corresponds with this interpretation and makes
Irenæus—The Demonstration of the Apostolic Preaching

That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have
Leo the Great—Writings of Leo the Great

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

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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