Read Lamentations
3-5 & Hebrews
8
To discover:
As you read consider what
the response to the exile the writer is commending.
To ponder:
The writer seems
to continue personifying the afflictions of the nation of Judah
itself. In all this, we must see a foreshadowing of Christ’s sufferings, in
which he represents his people – suffering the afflictions they should suffer
in punishment for their sin.
The author begins declaring his
affliction is to be beaten with the rod of God’s wrath, walking in the darkness
of grief and despair away from the land, rather than in the light of hope and
joy (3v1-3). 3v4-6 use the language of death. The writer describes the people’s
bitterness, and inability to rise up and escape, all by God’s intent, as he
will not even hear the people’s prayer (3v7-9). So Judah
is without help, like the person dragged away by a wild beast (3v10-11). What
follows describes the people’s suffering as being targeted, made a laughing
stock, given bitter food, trampled on the ground, and deprived of peace,
prosperity and splendour. The sense is of the nation brought low in numerous
ways (3v12-18). From 3v19 the writer seems to speak as himself. He remembers
all this and is downcast, but also remembers there is hope. It is in God’s
daily compassion and faithfulness to his promises, which mean that the people
haven’t been totally consumed. So the writer models what the people should do.
They should say God is their portion – ie. the inheritance they treasure, and
wait quietly for him to act, confident that he is good to those who seek his
mercy and hope for his salvation (3v19-26). It’s a model for how we should
respond as we suffer the afflictions that accompany humanity’s exile from Eden .
3v27 even claims that it is good to
be burdened with suffering like a yoke when young – no doubt because it brings
the things of 3v22-26 to mind. So the writer urges the young person to sit in
silence, not complaining, but accepting the sufferings of the exile are from
the LORD. To bury his face in the dust may be a sign of bowing low in
submission, or of extreme repentance in which dust was put on the head.
Offering one’s cheek to those who strike and being filled with disgrace, imply a
person accepting the right punishment for their sin. The point is that when someone
sins, they need to accept the consequences from God. And they can do this,
remembering that men are not cast off by him forever. Indeed, God will show
compassion as he doesn’t take pleasure in bringing affliction.
3v34-36 may refer to God seeing and
so punishing Judah
for her oppression of the needy. Alternatively, it may refer to how he sees and
will bring to account those who oppress others as Babylon
have oppressed the people. Whatever the case, what follows is an affirmation
that Judah ’s
sufferings were decreed by him just as he decrees all things. This means that
none can complain at their punishment, because it is just (3v27-39). But it
also means, that the punishment can be removed, if the sinner repents. So the
writer urges the people to examine themselves with him, return to God, confess
their sin, and pour out to the LORD the sufferings they are enduring at his
hand (3v40-48). He declares he will keep crying until God sees from heaven. And
he grieves particularly over the women of Jerusalem ,
perhaps because they are amongst the most vulnerable (3v49-51). 3v52-66 may
refer to the writer as representing the people, speaking in past tense of a
future deliverance. But it seems more likely to be the writer (possibly
Jeremiah) recounting his own experience as proof of what God might do for the
nation if they call upon him. It tells of how his enemies sought his life, and how
God then heard his plea, reassuring him not to fear. He notes that God
subsequently redeemed his life, before praying for vengeance on his enemies for
their plotting and mocking. The point is that God can likewise redeem his
people’s life in Babylon , and judge
the Babylonians for what they’ve done.
In what follows the sons of Zion
are likened to gold that has lost its worth, being considered like clay pots.
The heartlessness of the people in refusing bread to their children is also
likened to the ostrich which was considered harsh in its treatment of their
young. The loss of the richness of what the people experience is then stressed,
and their punishment said to be worse than that of Sodom ,
in part because famine is worse than sudden death. But the real depth of
suffering is seen in the fact that once compassionate women were being reduced
to eating their own children to stave of hunger (4v1-10). This all refers to
the siege of Jerusalem . And we then
read that it was a manifestation of God’s wrath. Although kings didn’t believe Jerusalem
could be taken, it was because of the sin and violence of its religious
leaders, who now grope through the streets in a lost state and are ostracised
by the people for the evil they did (4v11-16). It is very hard to consider such
extreme suffering as a just punishment, but it all highlights just how serious evil
and idolatry is, and how terrible hell will be also.
The writer recalls how the people
looked for help from a nation (Egypt )
who could not save them, whilst having their movements restricted by the
Babylonians. They were then pursued and captured, with king Zedekiah (the
LORD’s anointed), under whose protection they expected to survive, taken also
(4v17-20). To all this, the writer mockingly urges Edom on her rejoicing at the
fall of Judah, but adds that the cup of God’s wrath will then be passed to
them, and they will lose all they have, whereas Zion’s punishment and exile
will end (4v22). It’s a reminder that although the world may laugh at the
struggles and sufferings of God’s people, they will one day be judged with no
hope of deliverance.
Chapter 5 again calls God to “see”
and so remember all that has happened. A vivid lament details what has happened
and the lost it entailed (5v1-14). So joy has turned to mourning, the crown of
being the LORD’s people has fallen, their hearts are faint – and all because Zion
lies desolate (5v1-18). But the book ends affirming God reigns forever, asking
why he has forsaken them so long, and praying that he would restore and renew
them (5v19-22). After the relative lack of hope found in the book of Jeremiah,
amidst the despair of Lamentations, our eyes are therefore set again on God’s
compassion and mercy that is ready to hear and forgive those who persist in
calling upon him.
Praying
it home:
Praise God that he
displays grace every morning in giving you life and so much good. Pray that you
would live repentantly before him.
Thinking
further:
None
today.
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