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The Deserted City1 How lonely sits the city that once was full of people! How like a widow she has become, she that was great among the nations! She that was a princess among the provinces has become a vassal.
2 She weeps bitterly in the night, with tears on her cheeks; among all her lovers she has no one to comfort her; all her friends have dealt treacherously with her, they have become her enemies.
3 Judah has gone into exile with suffering and hard servitude; she lives now among the nations, and finds no resting place; her pursuers have all overtaken her in the midst of her distress.
4 The roads to Zion mourn, for no one comes to the festivals; all her gates are desolate, her priests groan; her young girls grieve, and her lot is bitter.
5 Her foes have become the masters, her enemies prosper, because the L ord has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe.
6 From daughter Zion has departed all her majesty. Her princes have become like stags that find no pasture; they fled without strength before the pursuer.
7 Jerusalem remembers, in the days of her affliction and wandering, all the precious things that were hers in days of old. When her people fell into the hand of the foe, and there was no one to help her, the foe looked on mocking over her downfall.
8 Jerusalem sinned grievously, so she has become a mockery; all who honored her despise her, for they have seen her nakedness; she herself groans, and turns her face away.
9 Her uncleanness was in her skirts; she took no thought of her future; her downfall was appalling, with none to comfort her. “O L ord, look at my affliction, for the enemy has triumphed!”
10 Enemies have stretched out their hands over all her precious things; she has even seen the nations invade her sanctuary, those whom you forbade to enter your congregation.
11 All her people groan as they search for bread; they trade their treasures for food to revive their strength. Look, O L ord, and see how worthless I have become.
12 Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the L ord inflicted on the day of his fierce anger.
13 From on high he sent fire; it went deep into my bones; he spread a net for my feet; he turned me back; he has left me stunned, faint all day long.
14 My transgressions were bound into a yoke; by his hand they were fastened together; they weigh on my neck, sapping my strength; the Lord handed me over to those whom I cannot withstand.
15 The L ord has rejected all my warriors in the midst of me; he proclaimed a time against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter Judah.
16 For these things I weep; my eyes flow with tears; for a comforter is far from me, one to revive my courage; my children are desolate, for the enemy has prevailed.
17 Zion stretches out her hands, but there is no one to comfort her; the L ord has commanded against Jacob that his neighbors should become his foes; Jerusalem has become a filthy thing among them.
18 The L ord is in the right, for I have rebelled against his word; but hear, all you peoples, and behold my suffering; my young women and young men have gone into captivity.
19 I called to my lovers but they deceived me; my priests and elders perished in the city while seeking food to revive their strength.
20 See, O L ord, how distressed I am; my stomach churns, my heart is wrung within me, because I have been very rebellious. In the street the sword bereaves; in the house it is like death.
21 They heard how I was groaning, with no one to comfort me. All my enemies heard of my trouble; they are glad that you have done it. Bring on the day you have announced, and let them be as I am.
22 Let all their evil doing come before you; and deal with them as you have dealt with me because of all my transgressions; for my groans are many and my heart is faint.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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He continues here, as I think, the same subject; he had said at the end of the last verse that turpitude or baseness had been seen at Jerusalem; and now he says that it was on the very fringes or skirts. The Prophet seems to allude to menstruous women who hide their uncleanness as much as they can; but. such a thing is of no avail, as nature must have its course. In short, the Prophet intimates that the Jews had become filthy in no common degree, being so afflicted that their uncleanness appeared on their skirts. This seems to be the Prophet’s meaning. Interpreters think that Jeremiah speaks of the sins of the people, but they are mistaken; for I doubt not but that the reference is to their punishment. They say that filthiness was on the skirts, because the people had shamelessly prostituted themselves to all kinds of wickedness, and that they remembered not their end, because they had become altogether foolish, according to what is said in the song of Moses, “O that they were wise, and would foresee their end? But let any one duly consider the design of the Prophet, and he will readily agree with me that he speaks not of guilt, but on the contrary of punishment. 135135 “She carries the marks of her sins in the greatness of her punishment,” is Lowth’s remark, which seems to favor this view. — Ed. The Prophet then says that the reproach of the Jews was on their skirts, because they could not hide their disgrace, For shame often makes men to hide their evils and silently to bear them, because they are unwilling to expose themselves to the mockery of their enemies. But the Prophet says that the miseries of the people could not be kept hidden, but that they appeared to all, as the case is with women subject to an overflow — it issues forth to the extremities of their garments. And when he says that she remembered not her end, I understand this to mean, that the Jews were so overwhelmed with despair, that they did not raise up their thoughts to God’s promises; for it is no ordinary source of comfort, and what even common sense dictates to us, to take breath in extreme evils, and to extend our thoughts farther, for misery will not always oppress us — some change for the better will happen. As then men are wont thus to sustain themselves in adversities, he says that the Jews remembered not their end; that is, they were so demented by their sorrow, that they became stupified, and entertained no hope as to the future. In short, by these words, he denotes extreme despair; for the Jews were so stupified that they could not raise up their minds to any hope. And the reason is expressed, because they had come down wonderfully, that is, because they had been cast down in an extraordinary manner. A noun is here put instead of an adverb, and in the masculine gender, צפלאים pelaim; sometimes we have פלאות, pelaut, but in the same sense. He then says that the Jews had sunk as it were miraculously; but by a miracle he means a prodigy, the word being taken in a bad sense; then miraculously has Jerusalem come down. It hence followed that it succumbed under its miseries, so that it could not turn its thoughts to any hope, nor think of another end; but. became stupid in its miseries, as men usually become desperate, when they think that there is no deliverance for them. He repeats what he had said before, that there was no comforter These things ought to be carefully observed, for Satan at this day uses various means to lead us to despair. In order to avert us from all confidence in the grace of God, he sets before us extreme calamities. And when sorrow lays such hold on our minds, that the hope of grace does not shine forth, from that immoderate sorrow arises impatience, which may drive us to madness. Hence it comes that we murmur, and then clamor against God. As, then, at this day Satan supplies materials to harass our minds, that we may succumb under our griefs, let us bear in mind what the Prophet says, that Jerusalem, which was then the only true Church of God in the world, was overwhelmed with so many and so great evils, that she remembered not her end. This, indeed, ought to be understood of external circumstances, for God no doubt sustained the minds of the godly, and always so mitigated their grief that they had regard to their end. But the reference is to the people in general, and also to the outward appearance of things, when the Prophet says that the Jews remembered not their end. He now encourages them to pray, and suggests words to them, for he speaks as in the person of all: See, Jehovah, my affliction, for the enemy hath highly exalted himself. Though the Prophet here represents the Church, yet he exhorts them no doubt, according to the obligations of his office, to entertain good hope, and encourages them to pray, for true and earnest prayer cannot be offered without faith; for when the taste of God’s grace is lost, it cannot be that we can pray from the heart; and through the promises alone it is that we can have a taste of God’s paternal goodness. There is, then, no doubt but that the Prophet here promises a sure deliverance to the Jews, provided they turned to God, and believed and were fully persuaded that he would be their deliverer. We now, then, see what is the right way of teaching, even that men are to be humbled, and that their just condemnation is to be set before them, and that they are also to be encouraged to entertain hope, and a hand is to be stretched out to them, that they may pray to God, and not hesitate in extreme evils not only to hope for but even to request aid from him. This is the order observed by the Prophet; we must learn in adversities ever to come down to ourselves, and to acknowledge our guilt; and then when we are sunk deep, we must learn to elevate our minds by faith that thence prayer may arise by which our salvation is to be attained. One thing has escaped me; the Prophet, in order to obtain favor, says, that enemies had greatly exalted themselves. And this deserves a special notice; for what seems to occasion despair to us, ought, on the contrary, to encourage us to entertain good hope, that is, when enemies are insolent and carry themselves with great arrogance and insult us. The greater, then, is their pride and the less tolerable, with more confidence may we call on God, for the Holy Spirit has not in vain taught us this truth, that God will be propitious to us when enemies thus greatly exalt themselves, that is, when they become beyond measure proud, and immoderately indulge themselves in every kind of contempt. It follows — |