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Lamentations
Chapter One
Lamentations 1
Chapter Contents
The miserable state of Jerusalem, the just consequences
of its sins. (1-11) Jerusalem represented as a captive female, lamenting, and
seeking the mercy of God. (12-22)
Commentary on Lamentations 1:1-11
(Read Lamentations 1:1-11)
The prophet sometimes speaks in his own person; at other
times Jerusalem, as a distressed female, is the speaker, or some of the Jews.
The description shows the miseries of the Jewish nation. Jerusalem became a
captive and a slave, by reason of the greatness of her sins; and had no rest
from suffering. If we allow sin, our greatest adversary, to have dominion over
us, justly will other enemies also be suffered to have dominion. The people
endured the extremities of famine and distress. In this sad condition Jerusalem
acknowledged her sin, and entreated the Lord to look upon her case. This is the
only way to make ourselves easy under our burdens; for it is the just anger of
the Lord for man's transgressions, that has filled the earth with sorrows,
lamentations, sickness, and death.
Commentary on Lamentations 1:12-22
(Read Lamentations 1:12-22)
Jerusalem, sitting dejected on the ground, calls on those
that passed by, to consider whether her example did not concern them. Her
outward sufferings were great, but her inward sufferings were harder to bear,
through the sense of guilt. Sorrow for sin must be great sorrow, and must
affect the soul. Here we see the evil of sin, and may take warning to flee from
the wrath to come. Whatever may be learned from the sufferings of Jerusalem,
far more may be learned from the sufferings of Christ. Does he not from the
cross speak to every one of us? Does he not say, Is it nothing to you, all ye
that pass by? Let all our sorrows lead us to the cross of Christ, lead us to
mark his example, and cheerfully to follow him.
── Matthew Henry《Concise Commentary on Lamentations》
Lamentations 1
Verse 1
[1] How doth the city sit solitary, that was full of people!
how is she become as a widow! she that was great among the nations, and
princess among the provinces, how is she become tributary!
A widow — She that had a king, or rather a God, that was an
husband to her, now was forsaken of God, and her king taken from her.
Verse 3
[3] Judah is gone into captivity because of affliction, and
because of great servitude: she dwelleth among the heathen, she findeth no
rest: all her persecutors overtook her between the straits.
Because — Because of the servitude and oppression exercised
among them: oppression by their rulers, and servitude more generally; keeping
their servants beyond the year of jubilee, when they ought to be set at
liberty.
The straits — Those that pursued them overtook
them in places where they could not escape.
Verse 4
[4] The ways of Zion do mourn, because none come to the
solemn feasts: all her gates are desolate: her priests sigh, her virgins are
afflicted, and she is in bitterness.
She — Persons of all ages and ranks are in bitterness.
Verse 10
[10] The adversary hath spread out his hand upon all her
pleasant things: for she hath seen that the heathen entered into her sanctuary,
whom thou didst command that they should not enter into thy congregation.
Pleasant things — Has laid violent hands on them.
The things of the sanctuary were always pleasant things to those that feared
God.
Verse 11
[11] All her people sigh, they seek bread; they have given
their pleasant things for meat to relieve the soul: see, O LORD, and consider;
for I am become vile.
Bread — Even in a land that ordinarily flowed with milk and
honey, they were at a loss for bread to eat.
Given — And gave any thing for something to satisfy their
hunger.
Vile — Miserable or contemptible.
Verse 12
[12] Is it nothing to you, all ye that pass by? behold, and
see if there be any sorrow like unto my sorrow, which is done unto me,
wherewith the LORD hath afflicted me in the day of his fierce anger.
Is it nothing — The prophet speaks in the name of
the Jewish church.
Verse 13
[13] From above hath he sent fire into my bones, and it
prevaileth against them: he hath spread a net for my feet, he hath turned me
back: he hath made me desolate and faint all the day.
Fire — A judgment as consuming, and afflictive as fire.
Verse 14
[14] The yoke of my transgressions is bound by his hand: they
are wreathed, and come up upon my neck: he hath made my strength to fall, the
Lord hath delivered me into their hands, from whom I am not able to rise up.
Is bound — Put upon my neck on account of my transgressions.
Wreathed — My punishments are twisted as cords; I have a
complication of judgments upon me, sword, famine, pestilence, captivity.
Verse 15
[15] The Lord hath trodden under foot all my mighty men in
the midst of me: he hath called an assembly against me to crush my young men:
the Lord hath trodden the virgin, the daughter of Judah, as in a winepress.
An assembly — God had called an assembly of
Chaldeans against the city, to crush the inhabitants of it.
Trodden — God had trodden upon the Jews as men use to stamp
grapes in a wine-press.
Verse 16
[16] For these things I weep; mine eye, mine eye runneth down
with water, because the comforter that should relieve my soul is far from me:
my children are desolate, because the enemy prevailed.
The comforter — God.
Verse 17
[17] Zion spreadeth forth her hands, and there is none to
comfort her: the LORD hath commanded concerning Jacob, that his adversaries
should be round about him: Jerusalem is as a menstruous woman among them.
Jerusalem — Is become loathsome and filthy.
Verse 19
[19] I called for my lovers, but they deceived me: my priests
and mine elders gave up the ghost in the city, while they sought their meat to
relieve their souls.
Deceived — They did not answer my expectation.
Verse 20
[20] Behold, O LORD; for I am in distress: my bowels are
troubled; mine heart is turned within me; for I have grievously rebelled:
abroad the sword bereaveth, at home there is as death.
Death — By famine and pestilence.
Verse 21
[21] They have heard that I sigh: there is none to comfort
me: all mine enemies have heard of my trouble; they are glad that thou hast
done it: thou wilt bring the day that thou hast called, and they shall be like
unto me.
They — The neighbouring nations.
Like me — But thou hast foretold their destruction also, and
hast by me proclaimed it: and thou shalt in that day bring them into as sad a
condition as I am in now.
── John Wesley《Explanatory Notes on Lamentations》
01 Chapter 1
Verses 1-7
That was fall of people!
Reverses of fortune
The picture in this verse is strong by contrasts: solitary, and
full of people; a widow, once a queen great among the nations; a princess
receiving homage, now stooping in the act of paying tribute to a higher power.
No nest is built so high that God’s lightning may not strike it. To human vision,
it certainly does appear impossible that certain estates can ever be turned to
desolation; the owners are so full of health and high spirits, and they
apparently have so much reason to congratulate themselves upon the exercise of
their own sagacity and strength, that it would really appear as if no bolt
could shatter the castle of their greatness. Yet that castle we have teen torn
down, until there was not one stone left upon another. We are only strong in
proportion as we spend our strength for others, and only rich in proportion as
we invest our gold in the cause of human beneficence. The ruins of history
ought to be monitors and guides to those who take a large view of human life.
Is not the whole of human history a succession of ruins? Where is Greece? Rome?
proud Babylon? the Seven Churches of Asia? We do not despair when we look at
the ruins which strew antiquity; we rather reason that certain institutions
have served their day, and what was good in them has been transferred into
surviving activities. In the text, however, we have no question of ruin that
comes by the mere lapse of time. Such ruin as is here depicted expresses a
great moral catastrophe. Judah did not go into captivity because of her
excellency or faithfulness; she was driven into servitude because of her
disobedience to her Lord. What was true of Judah will be true of every man
amongst us. No man can sin, and prosper. (J. Parker, D. D.)
Changes in the outward estate of the Church
1. God often alters the outward estate of His Church in this world.
2. It is our duty to strive with ourselves to be affected with the
miseries of God’s people (2 Chronicles 11:28-29). For we are
fellow members of one body, whereof Christ is the Head (1 Corinthians 12:25-26).
3. God sometimes giveth His Church an outward estate that flourisheth
both in wealth and peace.
4. The outward flourishing state of God’s Church lasts not always,
but is often changed into affliction and adversity.
5. God often changes the condition of His servants in this life from
one extreme to another. Joseph; Job; Israel
6. It is a great blessing of God for a nation to be populous (Genesis 12:2).
7. God often makes His people in their prosperity most admired of
all.
8. God often humbles His servants under all His foes and their
adversaries, because of their disobedience to His word (Deuteronomy 28:36).
How is she become as a
widow!--
Desolation
It would not be just to read into the image of widowhood ideas
collected from utterances of the prophets about the wedded union of Israel and
her Lord; we have no hint of anything of the sort here. Apparently the image is
selected in order to express the more vividly the utter lonesomeness of the
city. It is clear that the attribute “solitary” has no bearing on the external
relations of Jerusalem--her isolation among the Syrian hills, or the desertion
of her allies, mentioned a little later (Lamentations 1:2); it points to a more ghostly
solitude, streets without traffic, tenantless houses. The widow is solitary
because she has been robbed of her children. And in this, her desolation, “she
sits.” The attitude, so simple and natural and easy under ordinary
circumstances, here suggests a settled continuance of wretchedness; it is
helpless and hopeless. The first wild agony of the severance of the closest
natural ties has passed, and with it the stimulus of conflict; now there has
supervened the dull monotony of despair. It is a fearful thing simply to sit in
sorrow. The mourner sits “in the night,” while the world around lies in the
peace of sleep. The darkness has fallen, yet she does not stir, for day and
night are alike to her--both dark. In this dread night of misery her one occupation
is weeping. The mourner knows how the hidden fountains of tears which have been
sealed to the world for the day will break out in the silent solitude of night;
then the bravest will “wet his couch with his tears.” The forlorn woman
“weepeth sore”; to use the expressive Hebraism, “weeping she weepeth.” “Her
tears are on her cheeks”; they are continually flowing; she has no thought of
drying them; there is no One else to wipe them away. This is not the frantic
torrent of youthful tears, soon to be forgotten in sudden sunshine, like a
spring shower; it is the dreary winter rain, falling more silently, but from
leaden clouds that never break. The woe of Jerusalem is intensified by reason
of its contrast with the previous splendour of the proud city. This thought of
a tremendous fall gives the greatest force to the portrait. It is
Rembrandtesque; the black shadows on the foreground are the deeper because they
stand sharply out against the brilliant radiance that streams in from the
sunset of the past. The pitiableness of the comfortless present lies in this,
that there had been lovers whose consolations would now have been a solace; the
bitterness of the enmity now experienced is its having been distilled from the
dregs of poisoned friendship. Against the protests of her faithful prophets
Jerusalem had courted alliance with her heathen neighbours only to be cruelly
deserted in her hour of need. It is the old story of friendship with the world,
keenly accentuated in the life of Israel because this favoured people had
already seen glimpses of a rich, rare privilege, the friendship of heaven. This
is the irony of the situation; it is the tragic irony of all Hebrew history. (W.
F. Adeney, M. A.)
She weepeth sore in the night.
Lonely sorrow
1. According to the measure of God’s correcting hand upon us, must
our grief be.
2. Weeping for sin and its punishment is such a sign of true
repentance as we must labour to show forth, especially in time of calamity.
3. It is a grievous plague to lack comforts in affliction; the
contrary whereof is a great blessing.
4. It is an intolerable grief to have friends become foes.
5. God often leaveth His people destitute of all outward help and
comfort, to teach us to rest upon Him alone at whose disposition all things
are, and not upon any outward thing, seem it never so glorious to our outward
eyes. (J. Udall.)
All her friends have dealt
treacherously with her.
Adversity the test of friendship
We do not know our friends until we are in some extremity.
Fair-weather friends are not to be implicitly trusted. You cannot know a man
until you have had occasion to test him by some practical sacrifice; until you
have opposed a man you do not know what his temper is; until you have
disappointed a man you cannot tell the extent of his good nature; until you
have seen a man in trial you know nothing whatever of his grace or his virtue.
Many persons shine the more brightly because of the surrounding darkness; they
have no genius for conversation, they cannot display themselves in public, they
are but poorly feathered and coloured, so that they have nothing to attract and
gratify the attention of curiosity: but how full of life they are when their
friends are in trouble, how constant in watchfulness, how liberal in
contribution, how patient under exasperation! These are the men to trust! As we
should never see the stars but for the darkness, so we never should see real
friendship but for our affliction and sorrow. (J. Parker, D. D.)
Judah is gone into captivity because of affliction.
Afflictive dispensations
1. The outward things of this life are the soonest lost; and being
enjoyed, the most uncertain.
Learn to make least account of them, as things without which we
may be perfectly happy. Endeavour most of all to obtain the true knowledge and
fear of God, which is the treasure laid up in heaven (Matthew 6:19-20).
2. It is natural for a man to seek to better his outward estate, and
his duty to seek far and near for the freedom and rest of conscience (2 Chronicles 11:13-17).
3. It is better to live anywhere than in our own country where our
governors seek to oppress us, for their hatred being assisted with their might
will never let us live in any tolerable peace.
4. Of two evils, we may and ought to choose the less, to avoid the
greater.
5. It is grievous and dangerous to dwell among the ungodly.
6. When God means to punish, He stirs up means; but when He means it
not, the means shall not prosper.
7. There is no place or means to escape God’s hand, when He means to
punish.
8. There is no kind of people so generally and so evil entreated in
their adversity as the godly.
9. This people seemeth to be utterly overthrown for ever, and yet
they returned unto their land and became a commonwealth again. So is it often
with the Church of God (Psalms 139:1, etc.). This teaches us--
The ways of Zion do mourn, because none come to the solemn feasts.
The decay of religion mournful
1. The overthrow of the commonwealth bringeth with it the overthrow
of the Church’s outward peace.
2. When the things that God hath given us here are not applied to the
appointed use, we have just cause to mourn, seeing our sins have caused the let
thereof (Deuteronomy 28:15-68; Isaiah 13:19, etc.).
3. The earth and earthly things do often admonish men of their sins,
either by denying that comfort which naturally they bring with them (Leviticus 18:25), or bringing grief or
punishment with them (Micah 2:10).
4. All God’s creatures mourn when God is disobeyed, and rejoice when
He is obeyed by His people.
5. The service of God is not tied to any place, but upon condition of
their obedience that dwell therein (Jeremiah 26:4).
6. It is a great grief to God’s ministers to be deprived of their
ministry or to see it unprofitable to the Church.
7. The ministers must be guides to the people, to lead them to
mourning (when there is cause), as also to all other duties.
8. They that seem most exempt from it must mourn at the decay of
religion.
9. The greatest loss that can befall God’s people is the loss of the
exercise of the Word and Sacraments. Because God hath appointed them to be the
means of begetting and confirming faith in us. (J. Udall.)
All her gates are
desolate.
Religious desolation
A pathetic picture indeed is this, that the feast is spread and no
man comes to the banqueting table; every gate is open in token of welcome and
hospitality, yet no wandering soul asks for admittance; the priests once so
noble in the service of song, the virgins once so beautiful as images of
innocence, now stand with hands thrown down, with eyes full of tears, with
hearts sighing in expressive silence their bitterness and disappointment. All
this can God do even to His chosen place, and to altars on which He has written
His name. Officialism is no guarantee of spiritual perpetuity. Pomp and
ceremony, with all their mechanical and external decorations and attractions,
are no pledge of the presence of the Spirit of the Living God. The sanctuary is
nothing but for the Lord’s presence. Eloquent preaching is but eloquent noise
if the Spirit of the Lord be not in it, giving it intellectual value, spiritual
dignity, and practical usefulness. Not by might, nor by power, but by My
Spirit, saith the Lord; because men have forgotten this doctrine, they have
trusted to themselves and have seen their hopes perishing in complete and
bitter disappointment. (J. Parker, D. D.)
Her adversaries are the chief, her enemies prosper.
The adversaries of the good
1. The cause apparent of all the miseries of God’s people is the
prospering and prevailing of their enemies.
2. It often comes to pass that the wicked prosper in all things of
this life, and the godly contrary (Psalms 73:4; Job 21:7).
3. It is the natural disposition of the wicked towards the godly to
oppress them in action and hate them in affliction.
4. The wicked never prevail against the godly, further than the Lord
giveth strength unto them (Job 1:11-12; 1 Kings 22:22; Matthew 8:31-32). This teaches us--
5. All our afflictions come from the Lord, who is the chief worker
thereof.
6. It is the sin of the godly that causeth the Lord to lay all their
troubles upon them (Daniel 9:6; Nehemiah 1:6).
7. When God withdraweth His strength from His servants, they fall
into many grievous sins, one after another.
8. When God meaneth to punish man, He will not spare to deprive him
of that which is more dear unto him.
9. The wicked bear such malice unto the truth that when they get the
advantage they spate neither age nor sex, thinking to root out the godly from
under heaven. (J. Udall.)
And from the daughter of Zion all her beauty is departed.
Departing glory
1. The Church of God doth esteem the exercises of religion e most
excellent and glorious thing that can be had in this life.
2. The weakening of the rulers is the height of misery upon the rest of
the members of that body.
3. That people hath a heavy judgment upon them whose guides are
destitute and deprived of necessary courage.
4. They that have the greatest outward privilege do often come the
soonest into distress when God punisheth for sin (Amos 6:7). (J. Udall.)
Sin ruinous and destructive
We do our utmost to protect great buildings from fire and tempest,
and yet all the time those buildings are liable to another peril not less
severe--the subtle decay of the very framework of the structure itself. The
tissue of the wood silently and mysteriously deteriorates, and calamity as dire
as a conflagration is precipitated. The whole of the magnificent roofing of the
church of St. Paul in Rome had to be taken out at enormous expense because of
the dry rot. Scientific men, by microscopic and chemical methods, have
investigated the causes of this premature decay, and after patient search they
have discovered not only the fungi which destroy the wood tissue, but also the
spore that acts as the seed of the fungus. So this obscure, malign vegetation
goes on in the heart of the wood, destroying the glory and strength of minister
and palace. Character is liable to a similar danger. All evils do not come from
the outside. Some of the worst possibilities of loss, weakness, and ruin emerge
from within; the destroying agents work obscurely and stealthily, and are
almost unsuspected until they nave wrought fatal mischief.
Jerusalem remembered in the days of her affliction, and of her
miseries, all her pleasant things.
The action of the memory in pain
I. It generally
refers to the “pleasant things” of the past. This it does by a necessary law of
its nature--the law of contrast. All men must meet with trials sooner or
later--physical, social, moral, etc. Now in the painful memory reverts to the
pleasant. It is ever so. Men under the infirmities of age revert to the bright
joys of youth hood; the rich man who has sunk into bankruptcy reverts to the
days when he had more than heart could wish; souls in perdition recall the
sunny day of grace.
II. Its reference
to the “pleasant things” of the past always intensifies the sufferings of the
sufferer. There are two things that tend to this:
The memory of pleasant
things in the time of trial:--
1. In the time of affliction we do better consider of the blessings
that our prosperity yielded unto us, than when we enjoyed them.
2. The time of adversity is fit, wherein we may best recount the
prosperity that in former times we have enjoyed.
3. God often maketh an men adversaries to His children, that they may
learn to rest on Him alone.
4. The enemies of religion do inquire into the decay of God’s Church,
and rejoice at it.
5. It is a certain note of an enemy to religion, to mock and deride
the exercises of the same. (J. Udall.)
The mockery of bad men
What would the nightingale care if the toad despised her singing!
She would still sing on, and leave the cold toad to his dank shadows. And what
care I for the sneers of men who grovel upon earth? I will sing on in the ear
and bosom of God. (H. W. Beecher.)
Jerusalem
hath grievously sinned; therefore she is removed.
The captivity
of Judah
The
emphatic word is “therefore.” It rings with sad and solemn cadence through the
most mournful of all the books of the Bible. It is the epitaph of the nation to
which once the conquest of the world was possible, but whose persistent
resistance to the will of God secured at last its complete destruction The
processes by which it ruined itself are those by which individuals are destroyed.
This “therefore” is the monumental inscription over a dead nation, which may
serve as a warning and guide to every living soul.
I. The sins which brought about the downfall of Judah.
1. Unbelief. They refused to see God, and they gradually lost the
power to see Him. When they found that their kings could not be trusted, could
not take care of them° they trusted, not to God, but to other nations. One day
they were vassals of the king of Egypt; the next, of the king of Babylon
Nothing but trust in God can make men free. As soon as we begin to doubt his
word, and trust in human opinions, we expose ourselves to become the prey of
untrustworthy powers. No confidence in our own learning or judgment, no trust
in the boastful words of others, can ever take the place of confidence in the
simple Word of God, and leave us sound and safe.
2. Pride. They could not accept God’s way. They could not wait for
other nations to be uplifted and join them. They chose to join other nations.
Doubtless they said it would more quickly bring the world to God; that to be
singular would only repel men, and make God repulsive to them. They preferred
their way to the way of God, ostensibly because They thought their way was
wiser, really because they could not bear to lose esteem in the eyes of tree
world God’s way is the same now. He still calls disciples a peculiar people. He
still says, “Come ye out from among them and be ye separate.” He still finds
only occasionally a hearty response. But to these who do respond with willing
love, what wonderful rewards He gives!
3. Sensuality. Outward contamination soon resulted in inward
corruption. Vice belongs with separation from God, and association with the
world. In time it will as surely follow as it is sure that man is made subject
to temptation.
4. Idolatry. When men or nations become polluted, they seek to make
religion justify their wickedness. Often the most self-indulgent are those most
devoted to their ideas of religion. They make their gods responsible for their
sins, and therefore treat them with greatest care.
II. The consequences of Judah’s sins.
1. Blindness. They could not see the ruin they were approaching. When
we cease to lay bare our sins and call them by their real names, we cease to
feel them. We enter into moral darkness. The light of the world shines as
before, but there is nothing in us which answers to that light. All knowledge
of what we ought to do rests on some knowledge of what God is and does. We
speak of seeing God, and though He is not visible to the bodily eye, there is
no other description which expresses our perception of His character and
presence surrounding us in all our ways. Men have eyes which behold Him; eyes
which He Himself has opened to that light which is not the light of the sun,
but which is the light of the celestial city. But when men turn away from that
light, His character becomes to them distorted and unreal.
2. Untrustworthiness. When they became false to God they became false
to all trusts. They substituted forms for righteousness, and increased them in
proportion as they lost the spirit of truth.
3. Misery. The consequences of sin were seen too late. They were not
foreseen.
Lessons--
1. The captivity of Judah was the fault of her religious men. Beware
of seeking to justify what your conscience condemns by appeals to God in
prayer, or by observing forms of worship.
2. Outward reformation but slightly arrests the progress of
destruction. We cannot hope for much from the reform which aims only at
self-protection. It is not deep, honest, hearty, unless we choose to renounce
sins because we hate sin, and follow God because we love His ways.
3. Sin destroys the choicest qualities of human character.
4. The one thing necessary is to keep the eye on God. (A. E.
Dunning.)
Sin’s dire
consequence
Sin
produceth all temporal evil. Jerusalem hath grievously sinned, therefore she is
removed. It is the Trojan horse; it hath sword and famine and pestilence within
it. (T. Watson.)
Sin the cause
of affliction
1. Their sins the cause of their afflictions being again mentioned
unto them, teacheth this doctrine: that it is necessary whensoever we are
afflicted, to recount often our sins to have procured the same to fall upon us.
2. It is peculiar to the godly to impute the cause of all their
miseries unto their own sins. The wicked either lay the cause upon other
things, or extenuate their fault, blaming God for rigour; or else break out
into raging impatience or blasphemy.
3. It is our sin that depriveth us of any good thing we have
heretofore enjoyed.
4. When we truly fear and serve the Lord, He honoureth us in the
sight of men (1 Samuel 2:30).
5. It is our sin that maketh us odious and contemptible amongst men.
6. The estimation that the godly have among worldlings is only whilst
they are in outward prosperity.
7. The wicked, that have no knowledge or consciousness of their own
faults, can see the offences of the godly, and upbraid them with them.
8. There is nothing that maketh men so filthily naked as sin.
9. The godly do take to heart with earnest affection the crosses that
the Lord layeth upon them.
10. The godly are sometimes brought into so hard estate as that they
are in men’s judgment utterly deprived of all the signs of God’s favour. (J.
Udall.)
Verses 8-11
Jerusalem hath grievously
sinned; therefore she is removed.
The captivity of Judah
The emphatic word is
“therefore.” It rings with sad and solemn cadence through the most mournful of
all the books of the Bible. It is the epitaph of the nation to which once the
conquest of the world was possible, but whose persistent resistance to the will
of God secured at last its complete destruction The processes by which it
ruined itself are those by which individuals are destroyed. This “therefore” is
the monumental inscription over a dead nation, which may serve as a warning and
guide to every living soul.
I. The
sins which brought about the downfall of Judah.
1. Unbelief.
They refused to see God, and they gradually lost the power to see Him. When
they found that their kings could not be trusted, could not take care of them°
they trusted, not to God, but to other nations. One day they were vassals of
the king of Egypt; the next, of the king of Babylon Nothing but trust in God
can make men free. As soon as we begin to doubt his word, and trust in human
opinions, we expose ourselves to become the prey of untrustworthy powers. No
confidence in our own learning or judgment, no trust in the boastful words of
others, can ever take the place of confidence in the simple Word of God, and
leave us sound and safe.
2. Pride.
They could not accept God’s way. They could not wait for other nations to be
uplifted and join them. They chose to join other nations. Doubtless they said
it would more quickly bring the world to God; that to be singular would only
repel men, and make God repulsive to them. They preferred their way to the way
of God, ostensibly because They thought their way was wiser, really because
they could not bear to lose esteem in the eyes of tree world God’s way is the
same now. He still calls disciples a peculiar people. He still says, “Come ye
out from among them and be ye separate.” He still finds only occasionally a
hearty response. But to these who do respond with willing love, what wonderful
rewards He gives!
3. Sensuality.
Outward contamination soon resulted in inward corruption. Vice belongs with
separation from God, and association with the world. In time it will as surely
follow as it is sure that man is made subject to temptation.
4. Idolatry.
When men or nations become polluted, they seek to make religion justify their
wickedness. Often the most self-indulgent are those most devoted to their ideas
of religion. They make their gods responsible for their sins, and therefore
treat them with greatest care.
II. The
consequences of Judah’s sins.
1. Blindness.
They could not see the ruin they were approaching. When we cease to lay bare
our sins and call them by their real names, we cease to feel them. We enter
into moral darkness. The light of the world shines as before, but there is
nothing in us which answers to that light. All knowledge of what we ought to do
rests on some knowledge of what God is and does. We speak of seeing God, and
though He is not visible to the bodily eye, there is no other description which
expresses our perception of His character and presence surrounding us in all
our ways. Men have eyes which behold Him; eyes which He Himself has opened to
that light which is not the light of the sun, but which is the light of the
celestial city. But when men turn away from that light, His character becomes
to them distorted and unreal.
2. Untrustworthiness.
When they became false to God they became false to all trusts. They substituted
forms for righteousness, and increased them in proportion as they lost the
spirit of truth.
3. Misery.
The consequences of sin were seen too late. They were not foreseen.
Lessons--
1. The
captivity of Judah was the fault of her religious men. Beware of seeking to
justify what your conscience condemns by appeals to God in prayer, or by
observing forms of worship.
2. Outward
reformation but slightly arrests the progress of destruction. We cannot hope
for much from the reform which aims only at self-protection. It is not deep,
honest, hearty, unless we choose to renounce sins because we hate sin, and
follow God because we love His ways.
3. Sin
destroys the choicest qualities of human character.
4. The
one thing necessary is to keep the eye on God. (A. E. Dunning.)
Sin’s dire consequence
Sin produceth all temporal
evil. Jerusalem hath grievously sinned, therefore she is removed. It is the
Trojan horse; it hath sword and famine and pestilence within it. (T. Watson.)
Sin the cause of
affliction
1. Their
sins the cause of their afflictions being again mentioned unto them, teacheth
this doctrine: that it is necessary whensoever we are afflicted, to recount
often our sins to have procured the same to fall upon us.
2. It is
peculiar to the godly to impute the cause of all their miseries unto their own
sins. The wicked either lay the cause upon other things, or extenuate their
fault, blaming God for rigour; or else break out into raging impatience or
blasphemy.
3. It is
our sin that depriveth us of any good thing we have heretofore enjoyed.
4. When
we truly fear and serve the Lord, He honoureth us in the sight of men (1 Samuel
2:30).
5. It is
our sin that maketh us odious and contemptible amongst men.
6. The
estimation that the godly have among worldlings is only whilst they are in
outward prosperity.
7. The
wicked, that have no knowledge or consciousness of their own faults, can see
the offences of the godly, and upbraid them with them.
8. There
is nothing that maketh men so filthily naked as sin.
9. The
godly do take to heart with earnest affection the crosses that the Lord layeth
upon them.
10. The
godly are sometimes brought into so hard estate as that they are in men’s
judgment utterly deprived of all the signs of God’s favour. (J. Udall.)
Verse
9
She remembereth not her last end: therefore she came down
wonderfully.
The wicked surprised by their own destruction
There are certain great principles in the Divine administration,
the operation of which gives a degree of uniformity to the Divine proceedings.
For instance, it is the manner of our God to visit with signal destruction
those who have proudly set at naught His authority in a course of prosperous
wickedness. Such was His treatment of Jerusalem. So it has been with
individuals. Nebuchadnezzar, Herod, etc. Destruction came upon them, not only
in a terrible form, but at an hour when they did not expect it. The same thing
will hold true, in a greater or less degree, of all sinners, as it respects
their final doom; while it will be especially true of those who have sinned
against great light, and with a high hand. The destruction which will overtake
sinners at last will be to them a matter of awful surprise. It will be at once
unexpectedly dreadful, and dreadfully unexpected.
I. God’s wrath against the
wicked is constantly accumulating. If the first sin you ever committed provoked
God, do you think that the second provoked Him less; and that as He saw you
become accustomed to sin, He came to think as little of it as yourself, and has
not even charged your sin against you? Do you not remember that the Bible
speaks of the sinner treasuring up wrath against the day of wrath?
II. The destruction which will
come upon sinners will be to them a matter of fearful surprise, inasmuch as in
the present life God’s wrath, for the most part, seems to slumber; at least
they perceive no direct expression of it. It is true, indeed, that God is
giving them warnings enough, both in His Word and providence; and if they did
not close their ears against them, they could not fail to be alarmed; and they
will never be able, in the day of their calamity, to charge God with having
concealed from them their danger. Nevertheless, He treats them here as
probationers for eternity; He sets life and death before them, but He does not
unsheath His sword, and point it at the sinner’s heart. He does not find that the
elements are armed for his destruction. The thundercloud rises, and rolls, and
looks terrific, as if it were borne along by an avenging hand, but the
lightning that blazes from it passes him by unhurt. In short, not one of the
vials of God’s wrath can be said to be open upon him. There is nothing which he
interprets as an indication of anything dreadful in the future. Now, must not
all this be a preparation for a fearful surprise at last?
III. Not only have the wicked,
during the present life, received no signal expressions of Divine vengeance,
but they have been constantly receiving expressions of the Divine goodness; and
this is another circumstance which will serve to increase the surprise that
will be occasioned by their destruction. What a fearful transition will it be
from this world, in which there are so many blessings, to a world in which
existence itself becomes a curse! Oh, will not the sinner feel that he has
“come down wonderfully”?
IV. God sometimes not only
gives to the wicked a common share of temporal blessings, but distinguishes
them by worldly prosperity; hence another reason of the surprise which they
will experience at last. Think of the rich, and the great, and the noble of
this world, who have been accustomed to receive a homage which has sometimes
fallen little short of idolatry, finding themselves in the prison of despair,
with no sound but the sound of their own wailing--with no society but the
society of the reprobate! Have not these persons come down wonderfully?
V. The destruction which will
finally overtake the wicked will be to them a matter of great surprise,
inasmuch as they will, in some way or other, have made confident calculation
foe escaping it. It will be found, no doubt, that many of them had flattered
themselves with the hope that the doctrine of future punishment might turn out
to be false; and some will have been left through their own perverseness to
believe the lie, that the good and the bad will at last be equally happy. There
will be others who will have wrought themselves into a conviction that
destruction might be averted by some easier means than those which the Gospel
prescribes, and may have chosen to trust to the orthodoxy of their creed, or
the kindness of their temper, or the morality of their life. There will be
others who will have intended ultimately to escape destruction by becoming true
Christians, but who were looking out for some more convenient season. One thing
will be certain in respect to all,--they will have intended to come out well at
last. Not an individual among all the sufferers in hell but will have expected
finally to be saved. Lessons.
1. How blinding is the influence of depravity.
2. It is a most awful calamity to relapse into a habit of
carelessness after being awakened.
3. There is no class of men so much to be pitied as those who are
perhaps most frequently the objects of envy, and none whose condition is so
much to be envied as those whose circumstances are often looked upon as the
most undesirable.
4. Who of you will turn a deaf ear to the warning which this subject
suggests, to flee from the wrath to come? (W. B. Sprague, D. D.)
Sin unremembered
1. They that be hardened in sin by despising destruction, do grow to
forget those things which continual experience and the light of reason daily
call to remembrance.
2. The forgetfulness of the reward of sin throweth men headlong into
iniquity; but the remembrance of it stayeth us from many evils (Amos 6:3; Psalms 16:8). (J. Udall.)
Forgetfulness of the end
I. Why is man so forgetful of
his end?
1. His instinctive repugnance to it.
2. The difficulty of realising it.
3. The commonness of the occurrence of the event.
4. The prevalent expectation of long life.
5. The secular engrossments of life.
6. The systematic efforts to render man oblivious of the subject.
II. Why should man remember
his end?
1. That we may duly estimate our sinful condition.
2. To moderate our attachments to this passing life.
3. To stimulate us to a right preparation for the event.
4. To enable us to welcome the event when it comes. (Homilist.)
The end in view should control conduct
If the lazy student would only bring clearly before his mind the
examination room, and the unanswerable paper, and the bitter mortification when
the pass list comes out and his name is not there, he would not trifle and
dawdle and seek all manner of diversions as he does, but he would bind himself
to his desk and his task. If the young man that begins to tamper with purity,
and in the midst of the temptations of a great city to gratify the lust of the
eye and the lust of the flesh, because he is away from the shelter of his
father’s house, and the rebuke of his mother’s purity, could see, as the older
of us have seen, men with their bones full of the iniquity of their youth, or
drifted away from their home to die down in the country like a rat in a hole,
do you think the temptations of the streets and low places of amusement would
not be stripped of their fascination? If the man beginning to drink was to say
to himself, “What am I to do in the end” when the craving becomes physical, and
volition is suspended, and anything is sacrificed in order to still the domineering
devil within, do you think he would begin? I do not believe that all sin comes
from ignorance, but sure I am that if the sinful man saw what the end is, he
would, in nine cases out of ten, be held back. “What will you do in the end?”
Use that question, dear friends, as the Ithuriel spear which will touch the
squatting tempter at your ear, and there will start up, in its own shape, the
fiend. (A. Maclaren.)
O Lord, behold my
affliction.--
Refuge in distress
1. The only refuge in distress is to fly to the Lord by faithful and
fervent prayer.
2. This prayer being made by the prophet in the name of the people,
teacheth us: it is a great blessing of God to that people that hath a minister
who is both able and willing not only to teach them the truth, but also to be
their mouth to direct them.
3. God so pitieth His people that the view of their miseries moveth
Him to help them, even when all men are against them.
Verse 10
The adversary hath spread
out his hand upon all her pleasant things.
Spoliation
1. The wicked are usually merciless towards the godly,
spoiling them and theirs in most cruel manner, if the Lord restrain them not (Psalms 53:4; Psalms 137:7).
2. The outward things of this world are uncertain, and made subject
to the violence of the wicked.
3. The outward things and means of God’s service are often made a
prey to the enemies; especially upon our abusing of them (Jeremiah 7:13; Luke 19:44).
4. The injuries that the wicked do unto the godly in their sight, are
more grievous unto them than those that they do only hear of.
5. The wicked make havoc of and scorn all the exercises of religion.
6. The outward ordinances of God are of reverent account to them that
fear His name.
7. Those that be open wicked ones are not (without their open
repentance) to be admitted to the holy exercises of religion. (J. Udall.)
Verse 11
All her people sigh, they seek bread.
Grief at losses
I. It is awful for
the godly to be grieved with and take to heart their worldly losses--
2. For the preservation of the life, we must be willing to forego the
dearest of these outward blessings.
3. In all our miseries we must seek relief only at God’s hands.
4. No extremity can drive the godly from trusting in God, and praying
to Him (Job 13:15; Psalms 44:17). (J. Udall)
They have given their
pleasant things for meat to relieve the soul.--
Surrender of luxuries for necessaries
Our forefathers gave five marks or more for a good book; a load of
hay for a few chapters of St. James or of St. Paul, in English, saith Mr. Foxe.
The Queen of Castile sold her jewels to furnish Columbus for his discovering
voyage to the West Indies, when he had showed his maps, though our Henry VII,
loath to part with money, slighted his offers, and thereby the gold mines were
found and gained to the Spanish crown. Let no man think much to part with his
pleasant things for his precious soul, or to sacrifice all that he hath to the
service of his life, which, next to his soul, should be most dear to him. Our
ancestors in Queen Mary’s days were glad to eat the bread of their souls in
peril of their lives. (J. Trapp.)
Is it nothing
to you, all ye that pass by?
Zion’s appeal
1. The whole passage evidently expresses a deep yearning for
sympathy. Mere strangers, roving Bedouin, any people who may chance to be
passing by Jerusalem, are implored to behold her incomparable woes. The wounded
animal creeps into a corner to suffer and die in secret, perhaps on account of
the habit of herds, in tormenting a suffering mate. But among mankind the
instinct of a sufferer is to crave sympathy, from a friend, if possible; but if
such be not available, then even from a stranger. This sympathy, if it is real,
would help if it could; and under all circumstances it is the reality of the
sympathy that is most prized, not its issues. It should be remembered, further,
that the first condition of active aid is a genuine sense of compassion, which
can only be awakened by means of knowledge and the impressions which a
contemplation of suffering produce. Evil is wrought not only from want of
thought, but also from lack of knowledge; and good-doing is withheld for the
same reason. Therefore the first requisite is to arrest attention. We are
responsible for our ignorance and its consequences wherever the opportunity of
knowledge is within our reach.
2. The appeal to all who pass by is most familiar to us in its later
association with our Lord’s sufferings on the Cross. But this is not in any
sense a Messianic passage; it is confined in its purpose to the miseries of
Jerusalem. Of course there can be no objection to illustrating the grief and
pain of the Man of Sorrows by using the classic language of an ancient lament
if we note that this is only an illustration.
3. In order to impress the magnitude of her miseries on the minds of
the strangers whose attention she would arrest, the city, now personified as a
suppliant, describes her dreadful condition in a series of brief, pointed
metaphors. Thus the imagination is excited; and the imagination is one of the
roads to the heart. Let us look at the various images under which the distress
of Jerusalem is here presented.
4. The most terrible trait in these pictures, one that is common to
all of them, is the Divine origin of the troubles. Yet there is no complaint of
barbarity, no idea that the Judge of all the earth is not doing right. The
miserable city does not bring any railing accusation against her Lord; she
takes all the blame upon herself. The grief is all the greater because there is
no thought of rebellion. The daring doubts that struggle into expression in Job
never obtrude themselves here to check the even flow of tears. The melancholy
is profound, but comparatively calm, since it does not once give place to
anger. It is natural that the succession of images of misery conceived in this
spirit should be followed by a burst of tears. Zion weeps because the comforter
who should refresh her soul is far away, and she is left utterly desolate
(verse 16).
5. Here the supposed utterance of Jerusalem is broken for the poet to
insert a description of the suppliant making her piteous appeal (verse 17). He
shows us Zion spreading out her hands, that is to say, in the well-known
attitude of prayer. She is comfortless, oppressed by her neighbours in
accordance with the will of her God, and treated as an unclean thing; she who
had despised the idolatrous Gentiles in her pride of superior sanctity has now
become foul and despicable in their eyes!
6. After the poet’s brief interjection describing the suppliant, the
personified city continues her plaintive appeal, but with a considerable
enlargement of its scope. She makes the most distinct acknowledgment of the two
vital elements of the case--God’s righteousness and her own rebellion (verse
18). These carry us beneath the visible scenes of trouble so graphically
illustrated earlier, and fix our attention on deep seated principles. Although
it cannot be said that all trouble is the direct punishment of sin, and
although it is manifestly insincere to make confession of guilt one does not
inwardly admit, to be firmly settled in the conviction that God is right in
what He does even when it all looks most wrong, that if there is a fault it
must be on man’s side, is to have reached the centre of truth.
7. Enlarging the area of her appeal, no longer content to snatch at
the casual pity of individual travellers on the road, Jerusalem now calls upon
all the “peoples”--i.e., all neighbouring tribes--to hear the tale of
her woes (verse 18). The appeal to the nations contains three particulars. It
deplores the captivity of the virgins and young men; the treachery of allies--“lovers”
who have been called upon for assistance, but in vain; and the awful fact that
men of such consequence as the elders and priests, the very aristocracy of
Jerusalem, had died of starvation after an ineffectual search for food--a lurid
picture of the horrors of the siege (verses 18, 19).
8. In drawing to a close the appeal goes further, and, rising
altogether above man, seeks the attention of God (verses 20-22). This is an
utterance of faith where faith is tried to the uttermost. It is distinctly recognised
that the calamities bewailed have been sent by God; and yet the stricken city
turns to God for consolation. Not only is there no complaint against the
justice of His acts; in spite of them all, He is still regarded as the greatest
Friend and Helper of the victims of His wrath. This apparently paradoxical
position issues in what might otherwise be a contradiction of thought. The ruin
of Jerusalem is attributed to the righteous judgment of God, against which no
shadow of complaint is raised; and yet God is asked to pour vengeance on the
heads of the human agents of His wrath! The vengeance here sought for cannot be
brought into line with Christian principles; but the poet had never heard the
Sermon on the Mount. It would not have occurred to him that the spirit of
revenge was not right, any more than it occurred to the writers of maledictory
Psalms. There is one more point in this final appeal to God which should be
noticed, because it is very characteristic of the elegy throughout. Zion
bewails her friendless condition, declaring, “there is none to comfort me.”
This is the fifth reference to the absence of a comforter (see 1:2, 9, 16, 17,
21). The idea may be merely introduced in order to accentuate the description
of utter desolation. And yet when we compare the several allusions to it, the
conclusion seems to be forced upon us that the poet has a more specific
intention. Our thoughts instinctively turn to the Paraclete of St. John’s
Gospel. (W. F. Adeney, M. A.)
A Jeremiad
I. An earnest expostulation. If there is anything in all the world
that ought to interest a man, it is the death of Christ. Yet do I find men,
learned men, spending year after year in sorting out butterflies, beetles, and
gnats, or in making out the various orders of shells, or in digging into the
earth and seeking to discover what strange creatures once floundered through
the boundless mire, or swam in the vast seas. I find men occupied with things
of no sort of practical moment, yet the story of God Himself is thought to be
too small a trifle for intelligent minds to dwell upon it. O reason! where art
thou gone? O judgment! whither art thou fled? It is strange that even the
sufferings of Christ should not attract the attention of men, for generally, if
we hear any sad story of the misfortunes of our fellow creatures, we are
interested. How is it earth does not stretch out her hands and say, “Come and
tell us of the God that loved us, and came down to our low estate, and suffered
for us men and for our salvation”? It ought to interest us, if nothing more. Is
it nothing to you, all ye that pass by? And should it not be more than
interesting? Should it not excite our admiration? You cannot read of a man
sacrificing himself for the good of his fellow creatures without feeling at
once that you wish you had known that fine fellow, and you feel instinctively
that you would do anything in the world to serve him if he still lives, or to
help relatives left behind if he has died in a brave attempt. Is it nothing to
you that Jesus should die for men? If I had no share in His blood, I think I
should love Him. The life of Christ enchants me; the death of Christ binds me
to His Cross. Even were I never washed in His blood, and were myself cast away
into hell, if that were possible, I still feel I must admire Him for His love
to others. Yea, and I must adore Him, too, for His Godlike character, His
superhuman love in suffering for the sons of men. But why, why is it that such
a Christ, so lovely and so admirable, is forgotten by the most of mankind, and
it is nothing to them?
II. A solemn question. The Lord Jesus Christ may be represented here
as bidding men see if there be any sorrow like unto His sorrow, which is done
unto Him.
1. Truly the sufferings of Jesus were altogether unique; they stand
alone. History or poetry can find no parallel. King of kings and Lord of lords
was He, and the government was upon His shoulders, and His name was called
Wonderful, the Counsellor, the Mighty God, the Everlasting Father, the Prince
of Peace. All the hallelujahs of eternity rolled up at his august feet. But He
was despised and rejected of men, a Man of Sorrows and acquainted with grief,
and we hid as it were our faces from Him; He was despised and we esteemed Him
not. Never one so falsely accused. Oh! was ever grief like His! exonerated yet
condemned! adjudged to be without fault, yet delivered up to His direst foes!
treated as a felon, put to death as a traitor; immolated on a gibbet which bore
triple testimony to His innocence by its inscription. With none to pity, no one
to administer comfort, forsaken utterly, our Saviour died, with accessories of
sorrow that were to be found in no other decease than that which was
accomplished at Jerusalem. Still, the singularity of His death lies in another
respect.
2. There was never sorrow like unto the sorrow which was done unto
Christ, because all His sorrow was borne for others. His Godhead gave Him an
infinite capacity, and infused a boundless degree of compensation into all the
pangs He bore. You have no more idea of what Christ suffered in His soul than
you have, when you take up in a shell a drop of sea-water, power to guess from
that the area of the entire boundless, bottomless ocean. What Christ suffered
is utterly inconceivable. Was ever grief like Thine? Needless question;
needless question; all but shameful question; for were all griefs that ever
were felt condensed into one, they were no more worthy to be compared therewith
than the glowworm’s tiny lamp with the ever-blazing sun. If Christ be thus
alone in suffering, what then?
3. Why, let Him stand alone in our love. High, high, set up Christ
high in your heart. Love Him; you cannot match His love to you; seek at least
to let your little stream run side by side of the mighty river. If Christ be
thus alone in suffering, let us seek to make Him, if we can, alone in our
service. I wish we had more Marys who would break the alabaster box of precious
ointment upon His dear head. Oh! for a little extravagance of love, a little
fanaticism of affection for Him, for He deserves ten thousand times more than
the most enthusiastic devotees ever dream of rendering.
4. If He be thus so far beyond all others in His sorrow, let Him also
be first and foremost in our praise. If ye have poetic minds, weave no garlands
except for His dear brow. If ye be men of eloquence, speak no glowing periods
except to His honour. If ye be men of wit and scholarship, oh seek to lay your
classic attainments at the foot of His Cross! Come hither with all your
talents, and yield them to Him who bought you with His blood. (C. H.
Spurgeon.)
“Is it nothing to you?”
The crucified
Christ is still amongst us. We may even now by faith behold the Lamb of God in
the very act of sacrificing Himself for the sin of the world. There are many
who do not pass by the Cross on which He hangs. Come joy or sorrow, come honour
or disgrace, whether others join you or whether you should be alone, in life
and in death, you are resolved in penitential love and joyful obedience to
dwell beneath the shadow of the Cross of Christ. But there are others who “pass
by.” There are scorners and scoffers now, as in the times of old. All who live
profligate and wicked lives; all who deliberately indulge in fleshly lusts; the
licentious, the intemperate, the covetous, the proud, the revengeful; all who
cherish some secret sin and will not give it up; all such “pass by”; for the
sight of the great Example of self-sacrifice so condemns those who are resolved
on a life of self-indulgence, and the sufferings He endured to save from sin so
reproach those who determine to commit sin, that they cannot find any pleasure
in their wickedness except as they banish Him from their thoughts; and so they
“pass by.” It is possible that none of you may be fairly classed either with
scorners or profligates. But nevertheless you may pass by Christ. Here are some
in holiday attire, tripping and dancing along. Listening to the syren voice of
pleasure, they wander off, some in one direction, some in another, in quest of
new delights and fresh excitements. They often come within reach of the Cross,
but they do not even see it, or they look at it so listlessly that it produces
no effect. Others rush past, eager to grasp the phantom forms which beckon them
onward and still fly before them. Here comes one bending beneath a heavy load
which eagerly he increases, as ever and anon he picks up some shining bit of
earth and adds it to his store. Stooping down and gazing intently on the
ground, he does not see the Cross. Miserable man! Eager to multiply riches
which increase your cares and which you must soon lose, you neglect the only
true, the imperishable treasure, and pass by! Now approach a sorrowful company,
in dark attire, their cheeks bedewed with tears, their heads bowed down with
grief. Oh, why do you not look up to that great Example of suffering, that
Brother in adversity? You are passing by Him who is able to remove at once the
heaviest portion of your burden, and by His sympathy to wipe your tears and
heal your wounds! Others approach who have often been here before. They stopped
at first, and admired, and went on; but now the Cross is too familiar to
attract their notice. Here come others apparently determined to remain. They
are much interested in the Cross. One sits down to sketch it. Another examines
the wood of which it is made. A third measures its height and thickness. It is
possible to be profound theologians and eloquent preachers, and yet pass by
Christ. Others approach who are too intent in contemplating themselves to
consider the crucified One. Not confessing themselves to be sinners, they pass
by the Saviour, as having no need of Him. At length others come who resolve not
to pass by. They are arrested by the sight of that patient sufferer; they
wonder, they admire, they regret their former ignorance and folly, they will
amend their lives, they will abandon their sins, they will remain beside the
Cross; but it shall be--tomorrow! And so they also pass by! In order to pass by
Christ it is not necessary to insult. Ye who have never yet really mourned for
sin and forsaken it; who are not earnestly seeking Christ and relying on Him as
your only Saviour; who do not imitate His example and obey His commands; ye who
are not, for His sake, crucifying the flesh, dying with Christ to sin, that you
may live with Christ in holiness; whatever your external behaviour, in heart
you are amongst those to whom Jesus appeals, “Is it nothing to you all ye that
pass by?” Do not say it is nothing to you because you are not included in the
favoured few for whom Christ died. He is the “propitiation for the sins of the
whole world,” and therefore for yours! You helped to fasten Christ to the
Cross. Every sin was a blow of the hammer to drive in the nails. Is this
nothing to you? On the Cross God proclaims that He is ready to pardon you and
receive you home as His child; and that for this He gave Jesus to die for you.
Is this nothing to you? Will you refuse to give heed to the earnest appeal of
Him who beseeches you to be saved? What is anything to you if not Christ? If
you heard a cry of “Fire,” you might selfishly say, “It is nothing to me.” But
suppose it was your own house in flames? Sinner! it is your own soul which is
in jeopardy, and it is for you that Jesus dies. (Newman Hall, D. D.)
The appeal of the
Saviour’s sorrows
There is a most
striking and close parallel between the sufferings of Jerusalem here
impersonated as crying, “Is it nothing to you, all ye that pass by?” and those
endured by our Saviour, Jesus Christ.
1. The city that was in ruins, was, of all earth’s cities, the one
most intimately associated with God. The suffering Saviour was “the only
begotten Son of God”; He alone, of all living beings, could say, “I and the
Father are one.”
2. The misery of Jerusalem consisted largely in the wrongs and
insults of foes. “Is this the city that men call the perfection of beauty, the
joy of the whole earth?” And as His enemies passed by the suffering Saviour on
Calvary, they wagged their heads, and said, “He saved others, etc.
3. The misfortunes of Jerusalem were greatly aggravated, because her
friends dealt treacherously with her, and became her enemies. The suffering
Saviour was betrayed by one disciple, denied by another, and at last “they all
forsook Him and fled.”
4. In her sorrows, Jerusalem cried unto God “who had left her, and
delivered her into the hand of her enemies,” The suffering Saviour too appealed
to God in the profoundly awful cry, “My God, My God, why hast Thou forsaken
Me?”
5. Jerusalem was enduring the greatest misfortunes that history
records of any city in any war. The suffering Saviour bore agony that no other
being could endure. Every man has to “bear his own burden,” but “the Lord laid
on Him the iniquity of us all.”
I. Those who sorrow claim our special attention.
1. Because by sorrow sympathy is excited. Even those men who are most
depraved are quickened to sympathise by any suffering that is placed before
them in the peculiar phase they can understand. The best men will be quickened
to sympathise with it in whatever form it appears. Christ was. No sort of sorrow
was beneath His compassion, nor beyond the limits of HIS sympathy.
2. Because sorrow will generally teach us some lesson. The asking of
“Why” this sorrow? How can it be destroyed? will often lead to the discovery of
the profoundest and most necessary truths. Parents endure sorrow and suffering
that their sons may learn lessons; neighbours, that their neighbours; nations,
that surrounding nations may. But if the son will thoughtlessly “pass by” the
sorrow of his parent; or the neighbour will “pass by” that of the neighbour; or
the nation will “pass by” that of the nation--the son, the neighbour, the
nation, must sorrow for themselves.
II. Of all who ever have sorrowed, Jesus Christ preeminently claims
our attention.
1. He sorrowed more intensely than all others. He held Himself back
from no grief, shrank from no abyss, refused no cross. Others have crowned
themselves with royalty. He put the crown of sorrows upon his own brow. The
solitariness of the Saviour’s sufferings, moreover, gives Him preeminence in
grief. Others have known the creeping shadows of loneliness; He its midnight.
2. As a sorrower, He taught infinitely more important lessons than
all others.
The sufferings of Christ
demand the attention of all
I. Let us, first, inquire into the true meaning of these words; and,
in order to that, examine the connection in which they stand. Jerusalem is here
represented as speaking, in the character of a female person, and that of a
widow, bitterly lamenting her desolate condition, and calling for compassion.
Whether any sorrow was like unto her sorrow at this period, we cannot
determine, nor is this material. It was, undoubtedly, very great; and it was
not unnatural for them to suppose it peculiar and unexampled. This is a common
ease, both with bodies of people and individuals. Persons, when exercised with
heavy and complicated afflictions, are very apt to suppose no sufferings equal
to their own, and no sorrow like theirs. It is also very common and very
natural for persons under heavy afflictions to feel it as a high aggravation
that they have none to sympathise with them under their troubles, or to show
any disposition to afford them relief.
1. This is a very grievous and pitiable condition for any to be in.
2. To exercise sympathy towards the afflicted is what may most
reasonably be expected, and the neglect of it is highly culpable.
II. How applicable the description in the text is to the Lord Jesus
Christ.
III. There are many who may be said to pass by with unconcern, as if
all this was nothing to them and they had no concern in it.
1. What think yon of the great number of those who are called by the
name of Christ, who never set themselves seriously to contemplate His
sufferings: who never, or but seldom, attend the preaching of Christ crucified;
or who, though they may sometimes hear the doctrine of the Cross, never bestow
a serious thought about the ends and designs of the Saviour’s sufferings, or
the concern which they themselves have in them?
2. And what shall we say of those persons, who even profess faith in
Christ and love to His name, and attend the ordinary worship of His house with
apparent decency, who yet neglect to fulfil His dying command to commemorate
His sufferings and death in that peculiar ordinance, in which we have a visible
representation of them, designed to perpetuate the memory of them in the world,
and affect the heart with a sense of His love. (S. Palmer.)
Behold, and see if there be any sorrow like unto My sorrow.
Searchings of heart
The greatest
natures are capable of the greatest sorrow. It is utterly inconceivable to man
of how much sorrow a nature like that of Jesus is capable. What sorrow would be
ours if, for a single day, we were endowed with a power of vision which enabled
us to see underneath all the coverings of life, into the heart of things; if
all persons were laid bare to us, and we saw the stern reality below the veneer
and polish and dress and shows of things! Let us not forget that the sufferings
of our Lord historically recorded, are but part of His sufferings. The apostle
speaks of “filling up that which is behind of the afflictions of Christ.” There
are sorrows for the Son of Man still, for He has identified Himself with us,
and become one with us. Does not His Church cause Him sorrow? Is it not like
raw material, so very hard to His hand as to be almost incapable of being
moulded into any shape or form of beauty? Does He not sorrow over our
ignorance? Our mental dulness? Our pride of knowledge which is often worse than
ignorance? Our unloveliness of spirit and unlovableness? Our hard thoughts of
others? Do not these things cause Him sorrow? Again, our want of patience in
doing His work? Our expecting to reap on the very day we sow? Does not our Lord
sorrow over our legalism--that old Jewish spirit of slavishness to mere forms
and customs which are of human device--the letter which killeth; the rigidity
which knows not how to bend or adapt itself to weakness and feebleness and
infirmity? Must He not sorrow over our sectarianisms--our thinking more of mere
sectional names than of the real unity which underlies all these? Yea,
sometimes, must not our very prayers be a source of sorrow to Him? Yes, truly,
our Lord may well say, as He looks into the hearts of the members of His
professing Church, “Behold, and see if there be any sorrow like unto My
sorrow.” When, in a court of justice, a man’s own witnesses seem to damage his
cause, the ease is indeed painful And yet, our Lord’s deepest, profoundest,
tenderest sorrow does not arise from any inconsistencies, or defects, or
blunders, or ignorances, or wilfulnesses which He sees among those who believe
in Him, trust Him and look to Him, many of whom do their feeble, blundering
best, to serve Him. For, every man who names the name of Christ, and departs
from iniquity, honours Christ. His chief sorrow is not over His Church, with
all its multiplied inconsistencies, ignorances, and wilfulnesses, but over
others; over you young man, to whom He has given a godly father and mother, who
daily pray for you, though you hear it not, who love you with a love that, as
far as a finite thing can represent an infinite thing, is like the love of God.
Over you also, fathers and mothers, men and women bearing the holiest names
that this world knows; into whose arms a gift has been placed than which this
earth can furnish none so marvellous or wonderful--have you appreciated that
gift at its true value? Have you realised that the flesh was only a platform
for an immortal spirit to stand upon! Must there not be sorrow in the heart of
Christ as He sees fathers and mothers treating children as though they were
mere animal forms, or, at the most, mere children of this world, to be trained
for this world, everything nurtured in them except that which is highest, that
which is distinctive, that which makes them men? When our Lord looks from the
height of His infinite knowledge upon the world of fathers and mothers, and
sees how, by their example, they are bending their children’s souls away from
Him, how often must His feeling be like to that expressed in these words, “Is
any sorrow like unto My sorrow?” Does not this line of reflection touch every
one of us? What sorrow greater than that of being perpetually misunderstood?
And who knows this sorrow as the Son of God knows it? Have we not misunderstood
Him most egregiously? Have we not thought of Him as the condemner? Yet is He
the Saviour. Have we not resisted the Holy Spirit’s movements in our souls?
Have we not almost forced ourselves into darkness? And all this has been so
much of sorrow poured into the lot of the Son of Man. Yet still He broods over
us, with a love that many waters cannot quench. (R. Thomas.)
Everyone disposed to think
his afflictions peculiarly severe
I. The afflicted are very apt to imagine that God afflicts them too
severely.
1. There are many degrees and shades of difference in those evils
which may be properly called afflictions. But those who suffer lighter troubles
are very apt to let their imagination have its free scope, which can easily
magnify light afflictions into great and heavy ones. So that mankind commonly
afflict themselves more than God afflicts them.
2. There is another way, by which the afflicted are apt to magnify
their afflictions. They compare their present afflictions, not only with their
past prosperity, but with the afflictions of others; which leads them to
imagine that their afflictions are not only great, but singular, and such as
nobody else has suffered; at least, to such a great degree.
II. This is a great and unhappy mistake.
1. None that are afflicted ever know that God lays His hand heavier
upon them than upon others. Mankind are extremely apt to judge erroneously,
concerning the nature and weight of their own afflictions, and the nature and
weight of the afflictions which others around them suffer. They have a high
estimation of the good which they see others enjoy, but a low estimation of the
evil they suffer. And, on the other hand, they cherish a low idea of their own
prosperity, and a high idea of their own adversity.
2. The afflicted never have any reason to imagine that God afflicts
them too severely, because He never afflicts them more than they know they
deserve. Every person has sinned and come short of the glory of God. Every sin
deserves punishment; and it belongs to God to inflict any punishment that sin
deserves.
3. The afflicted have no reason to think that God afflicts them too
severely, because He never afflicts them more than they need to be afflicted.
God afflicts some to draw forth the corruption of their hearts, and make them
sensible that they are under the entire dominion of a carnal mind, which is
opposed to His character, His law, His government, and the Gospel of His grace,
and of course exposed not only to His present, but His future and everlasting
displeasure. This is suited to alarm their fears, and excite them to flee from
the wrath to come. God afflicts others to try their hearts, and draw forth
their right affections, and give them sensible evidence of their having the
spirit of adoption, and belonging to the number of His family and friends, and
thereby removing their past painful doubts and fears. And He afflicts others,
to give them an opportunity to display the beauties of holiness, by patience,
submission, and cordial obedience in the darkest and most trying seasons.
4. The afflicted have no reason to think that God afflicts them too
severely, because He never afflicts them any more than His glory requires Him
to afflict them.
Improvement--
1. It is very unwise, as well as criminal, for the afflicted to brood
over and aggravate the greatness of their affliction.
2. If the afflicted have no reason to think hard of God, or indulge
the feeling that He corrects them too severely, then as long as they do indulge
such a thought and feeling, they can receive no benefit from the afflictions
they suffer.
3. If the afflicted have no reason to think that God afflicts them
too severely, then they always have reason to submit to Him under His
correcting hand.
4. It appears from what has been said, that men may derive more
benefit from great than from light afflictions. They are suited to make deeper
and better impressions on the mind.
5. It is as easy to submit to heavy as to light afflictions. As there
are greater and stronger reasons to submit to heavy than to lighter evils, so
these reasons render it mere easy to submit to heavy than light afflictions.
6. If men are apt to think that God afflicts them too severely, then
their afflictions give them the best opportunity to know their own hearts. (N.
Emmons, D. D.)
Instructive sorrows
1. The godly in all their afflictions must look unto the Lord the
striker, and not respect the rod wherewith He smiteth.
2. Corrections laid upon others ought not to be neglected, but duly
considered of, as the rest of God’s works.
3. Man is not to be proud though God do many things by him and for
him that seem both strange and commendable.
4. The wicked have no cause to rejoice when they prevail against the
godly, though they do so usually.
5. The godly endure more trouble in this world, both inwardly and
outwardly, than any other.
6. It is a usual thing with us, to think our own troubles more heavy
and intolerable than any others suffer.
7. The afflictions that God layeth upon His servants are and ought to
be grievous unto them for the present time (Hebrews 12:11).
8. Though our sins do always deserve it, and our foes do daily
desire, yet can no punishment befall the godly till God see it meet to lay it
upon them.
9. The anger of God is hot against sin, even in His dearest servants.
10. God doth not always afflict His servants, but at such special
times as He seeth it meetest for them. (J. Udall.)
Good Friday
I. Some of the particulars in which our Saviour’s sufferings were
above those of all others.
1. He endured bodily torture the most severe.
2. Jesus suffered still deeper sorrows of the soul. All that pierces
our hearts with sorrow was heaped on Christ. What so grievous as the treachery
of a friend? And Judas, His own familiar friend, betrayed Him. What so bitter
as to be forsaken? Yet all His disciples forsook Him and fled. Mockery and
scorn and reviling are more cruel than the pains of the body; and He suffered
them all, though He had done no sin, neither was guile found in His mouth. Often
man has much to soothe his dying moments; the eye of love watches by his
pillow, and the hand of affection tries to lighten his pains. But this was
denied to Jesus. When He died, malice and hatred were by, to pour fresh
bitterness into His cup of death.
3. But will not God support Him? will not His Heavenly Father’s
presence and consolation supply the place of all others? No: Christ is in the
sinner’s stead; He is made sin for us, and His Father’s countenance is turned
away.
II. How are we to think of what Christ has done and suffered? Why are
we come together on this day, if it concerns us not? This day is our day of
redemption. Hope, this day, has risen to a lost and sinful world. The things we
hear and read of today are no vain story of years gone by: they are our very
life. You who are passing by, as it were, in the carelessness and
thoughtlessness of youth, young men and young women! you are called today to
think of Jesus Christ. He speaks to you, and says, Behold, and see if there be
any sorrow like unto My sorrow, which I have borne for you. It is for your
redemption. He will count all His sorrows as lightly borne, if you will let Him
save your souls alive. Go to Him now in the first and best of your days. Give
them to God, and not to sin; and so will He be with you in all your journey
through this evil world, so shall you enjoy true peace of conscience. You who
are passing by in manhood! to you also Jesus speaks. What are His sorrows to
you? Do you find time and leisure to think of Him amidst the business, the
labour, the burdens of life? Do you know anything of the power of His Cross?
Has it led you to hate sin? Are you become new creatures in Christ Jesus? Do
you pray for His Spirit to lead and sanctify you? You who are old, on the brink
of the grave and of eternity! have you ever listened to the Saviour’s call?
Have you believed upon His name? How has your faith been shown? Has it appeared
in a life devoted to His service, or have your years been spent in deadness to
God? You who are living in the practice and love of any known sin, in
profaneness, in the lusts of the flesh, in general carelessness about religion,
trample not under your feet the precious blood as on this day shed. Oh, may you
seek Him while He may be found, and call upon Him while He is near. Christian!
is the death of Christ nothing to you? Nay; it is all in all. It is your hope,
your life, the source of pardon and of peace. What is the voice that speaks to
you from the Cross of Christ? It bids you die wholly unto sin, rise more truly
unto righteousness. (E. Blencowe, M. A.)
Sorrow seen in its true
light
“Everybody is
so sorry for me except myself!” These are the words of Frances Ridley Havergal,
that sweet singing spirit who dragged about through many years a weary,
fragile, pain-ridden body. Everybody poured their sympathy upon her, and yet
she half resented it. What is the secret of her triumph? She gives it us in one
of the letters she wrote to her friends: “I see my pain in the light of
Calvary.” Everything depends upon the light in which we view things. There are
objects in the material world which, seen in certain lights, are visions of
glory. Deprived of that revealing light, they are grey and commonplace. The
Screes at Wastwater, looked at in dull light, are only vast slopes of common
pebble and common clay, but when the sunlight falls upon them they shine
resplendent with the varied colours of a pigeon’s neck. We must set our things
in the right light. Frances Havergal set her pain in the light of Calvary, and
so could almost welcome it. I remember another of her phrases, in which she
said she never understood the meaning of the apostle’s words, “In His own
body,” until she was in great pain herself, and then it seemed as though a new
page of her Master’s love had been unfolded to her. Bring your common drudgery,
your dull duties, your oommonplace tasks, your heavy, sullen griefs, into the
light of the Saviour s sacrifice, and they will glow and burn with new and
unexpected glory. “In Thy light shall we see light.” (Hartley Aspen.)
Our sorrows rightly
estimated
Wilt we see in
the water seemeth greater than at is, so is the waters Marah. All our
sufferings, saith Luther, are but chips of His Cross, not worthy to ye names in
the same day. (J. Trapp.)
On the Passion of our
Saviour
I. The greatness of our Saviour’s sufferings.
II. The interest that we have in our Saviour’s sufferings.
1. We were the occasion of them.
2. Their benefits redound unto us (Colossians 1:14; Hebrews 10:19-20; Romans 3:15; Hebrews 10:20).
III. The regard and consideration we should bestow on them. Fix the
eyes of your mind, and call up your most serious attention; reach hither the
hand of your faith, and thrust it into your Saviour’s side; put your fingers
into the print of the nails; lay to heart all the passages of His lamentable
story; and this cannot but melt your heart, unless it be harder than the rocks,
and dealer than the bodies in the graves. (H. Scougal, M. A.)
Verses 12-22
Is it nothing to you, all ye that pass by?
Zion’s appeal
1. The whole
passage evidently expresses a deep yearning for sympathy. Mere strangers,
roving Bedouin, any people who may chance to be passing by Jerusalem, are
implored to behold her incomparable woes. The wounded animal creeps into a
corner to suffer and die in secret, perhaps on account of the habit of herds,
in tormenting a suffering mate. But among mankind the instinct of a sufferer is
to crave sympathy, from a friend, if possible; but if such be not available,
then even from a stranger. This sympathy, if it is real, would help if it
could; and under all circumstances it is the reality of the sympathy that is
most prized, not its issues. It should be remembered, further, that the first
condition of active aid is a genuine sense of compassion, which can only be
awakened by means of knowledge and the impressions which a contemplation of
suffering produce. Evil is wrought not only from want of thought, but also from
lack of knowledge; and good-doing is withheld for the same reason. Therefore
the first requisite is to arrest attention. We are responsible for our
ignorance and its consequences wherever the opportunity of knowledge is within
our reach.
2. The appeal to
all who pass by is most familiar to us in its later association with our Lord’s
sufferings on the Cross. But this is not in any sense a Messianic passage; it
is confined in its purpose to the miseries of Jerusalem. Of course there can be
no objection to illustrating the grief and pain of the Man of Sorrows by using
the classic language of an ancient lament if we note that this is only an
illustration.
3. In order to
impress the magnitude of her miseries on the minds of the strangers whose
attention she would arrest, the city, now personified as a suppliant, describes
her dreadful condition in a series of brief, pointed metaphors. Thus the
imagination is excited; and the imagination is one of the roads to the heart.
Let us look at the various images under which the distress of Jerusalem is here
presented.
4. The most
terrible trait in these pictures, one that is common to all of them, is the
Divine origin of the troubles. Yet there is no complaint of barbarity, no idea
that the Judge of all the earth is not doing right. The miserable city does not
bring any railing accusation against her Lord; she takes all the blame upon
herself. The grief is all the greater because there is no thought of rebellion.
The daring doubts that struggle into expression in Job never obtrude themselves
here to check the even flow of tears. The melancholy is profound, but
comparatively calm, since it does not once give place to anger. It is natural
that the succession of images of misery conceived in this spirit should be
followed by a burst of tears. Zion weeps because the comforter who should
refresh her soul is far away, and she is left utterly desolate (verse 16).
5. Here the
supposed utterance of Jerusalem is broken for the poet to insert a description
of the suppliant making her piteous appeal (verse 17). He shows us Zion
spreading out her hands, that is to say, in the well-known attitude of prayer.
She is comfortless, oppressed by her neighbours in accordance with the will of
her God, and treated as an unclean thing; she who had despised the idolatrous
Gentiles in her pride of superior sanctity has now become foul and despicable
in their eyes!
6. After the
poet’s brief interjection describing the suppliant, the personified city
continues her plaintive appeal, but with a considerable enlargement of its
scope. She makes the most distinct acknowledgment of the two vital elements of
the case--God’s righteousness and her own rebellion (verse 18). These carry us
beneath the visible scenes of trouble so graphically illustrated earlier, and
fix our attention on deep seated principles. Although it cannot be said that
all trouble is the direct punishment of sin, and although it is manifestly
insincere to make confession of guilt one does not inwardly admit, to be firmly
settled in the conviction that God is right in what He does even when it all
looks most wrong, that if there is a fault it must be on man’s side, is to have
reached the centre of truth.
7. Enlarging the
area of her appeal, no longer content to snatch at the casual pity of
individual travellers on the road, Jerusalem now calls upon all the “peoples”--i.e.,
all neighbouring tribes--to hear the tale of her woes (verse 18). The appeal to
the nations contains three particulars. It deplores the captivity of the virgins
and young men; the treachery of allies--“lovers” who have been called upon for
assistance, but in vain; and the awful fact that men of such consequence as the
elders and priests, the very aristocracy of Jerusalem, had died of starvation
after an ineffectual search for food--a lurid picture of the horrors of the
siege (verses 18, 19).
8. In drawing to a
close the appeal goes further, and, rising altogether above man, seeks the
attention of God (verses 20-22). This is an utterance of faith where faith is
tried to the uttermost. It is distinctly recognised that the calamities
bewailed have been sent by God; and yet the stricken city turns to God for
consolation. Not only is there no complaint against the justice of His acts; in
spite of them all, He is still regarded as the greatest Friend and Helper of
the victims of His wrath. This apparently paradoxical position issues in what
might otherwise be a contradiction of thought. The ruin of Jerusalem is
attributed to the righteous judgment of God, against which no shadow of
complaint is raised; and yet God is asked to pour vengeance on the heads of the
human agents of His wrath! The vengeance here sought for cannot be brought into
line with Christian principles; but the poet had never heard the Sermon on the Mount.
It would not have occurred to him that the spirit of revenge was not right, any
more than it occurred to the writers of maledictory Psalms. There is one more
point in this final appeal to God which should be noticed, because it is very
characteristic of the elegy throughout. Zion bewails her friendless condition,
declaring, “there is none to comfort me.” This is the fifth reference to the
absence of a comforter (see 1:2, 9, 16, 17, 21). The idea may be merely
introduced in order to accentuate the description of utter desolation. And yet
when we compare the several allusions to it, the conclusion seems to be forced
upon us that the poet has a more specific intention. Our thoughts instinctively
turn to the Paraclete of St. John’s Gospel. (W. F. Adeney, M. A.)
A Jeremiad
I. An earnest
expostulation. If there is anything in all the world that ought to interest a
man, it is the death of Christ. Yet do I find men, learned men, spending year
after year in sorting out butterflies, beetles, and gnats, or in making out the
various orders of shells, or in digging into the earth and seeking to discover
what strange creatures once floundered through the boundless mire, or swam in
the vast seas. I find men occupied with things of no sort of practical moment,
yet the story of God Himself is thought to be too small a trifle for
intelligent minds to dwell upon it. O reason! where art thou gone? O judgment!
whither art thou fled? It is strange that even the sufferings of Christ should
not attract the attention of men, for generally, if we hear any sad story of
the misfortunes of our fellow creatures, we are interested. How is it earth
does not stretch out her hands and say, “Come and tell us of the God that loved
us, and came down to our low estate, and suffered for us men and for our
salvation”? It ought to interest us, if nothing more. Is it nothing to you, all
ye that pass by? And should it not be more than interesting? Should it not
excite our admiration? You cannot read of a man sacrificing himself for the
good of his fellow creatures without feeling at once that you wish you had
known that fine fellow, and you feel instinctively that you would do anything
in the world to serve him if he still lives, or to help relatives left behind
if he has died in a brave attempt. Is it nothing to you that Jesus should die
for men? If I had no share in His blood, I think I should love Him. The life of
Christ enchants me; the death of Christ binds me to His Cross. Even were I
never washed in His blood, and were myself cast away into hell, if that were
possible, I still feel I must admire Him for His love to others. Yea, and I
must adore Him, too, for His Godlike character, His superhuman love in
suffering for the sons of men. But why, why is it that such a Christ, so lovely
and so admirable, is forgotten by the most of mankind, and it is nothing to
them?
II. A solemn
question. The Lord Jesus Christ may be represented here as bidding men see if
there be any sorrow like unto His sorrow, which is done unto Him.
1. Truly the
sufferings of Jesus were altogether unique; they stand alone. History or poetry
can find no parallel. King of kings and Lord of lords was He, and the
government was upon His shoulders, and His name was called Wonderful, the
Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. All
the hallelujahs of eternity rolled up at his august feet. But He was despised
and rejected of men, a Man of Sorrows and acquainted with grief, and we hid as
it were our faces from Him; He was despised and we esteemed Him not. Never one
so falsely accused. Oh! was ever grief like His! exonerated yet condemned!
adjudged to be without fault, yet delivered up to His direst foes! treated as a
felon, put to death as a traitor; immolated on a gibbet which bore triple
testimony to His innocence by its inscription. With none to pity, no one to
administer comfort, forsaken utterly, our Saviour died, with accessories of
sorrow that were to be found in no other decease than that which was
accomplished at Jerusalem. Still, the singularity of His death lies in another
respect.
2. There was never
sorrow like unto the sorrow which was done unto Christ, because all His sorrow
was borne for others. His Godhead gave Him an infinite capacity, and infused a
boundless degree of compensation into all the pangs He bore. You have no more
idea of what Christ suffered in His soul than you have, when you take up in a
shell a drop of sea-water, power to guess from that the area of the entire
boundless, bottomless ocean. What Christ suffered is utterly inconceivable. Was
ever grief like Thine? Needless question; needless question; all but shameful
question; for were all griefs that ever were felt condensed into one, they were
no more worthy to be compared therewith than the glowworm’s tiny lamp with the
ever-blazing sun. If Christ be thus alone in suffering, what then?
3. Why, let Him
stand alone in our love. High, high, set up Christ high in your heart. Love
Him; you cannot match His love to you; seek at least to let your little stream
run side by side of the mighty river. If Christ be thus alone in suffering, let
us seek to make Him, if we can, alone in our service. I wish we had more Marys
who would break the alabaster box of precious ointment upon His dear head. Oh!
for a little extravagance of love, a little fanaticism of affection for Him,
for He deserves ten thousand times more than the most enthusiastic devotees
ever dream of rendering.
4. If He be thus
so far beyond all others in His sorrow, let Him also be first and foremost in
our praise. If ye have poetic minds, weave no garlands except for His dear
brow. If ye be men of eloquence, speak no glowing periods except to His honour.
If ye be men of wit and scholarship, oh seek to lay your classic attainments at
the foot of His Cross! Come hither with all your talents, and yield them to Him
who bought you with His blood. (C. H. Spurgeon.)
“Is it nothing to you?”
The crucified Christ is still amongst us. We may even now by faith
behold the Lamb of God in the very act of sacrificing Himself for the sin of
the world. There are many who do not pass by the Cross on which He hangs. Come
joy or sorrow, come honour or disgrace, whether others join you or whether you
should be alone, in life and in death, you are resolved in penitential love and
joyful obedience to dwell beneath the shadow of the Cross of Christ. But there
are others who “pass by.” There are scorners and scoffers now, as in the times
of old. All who live profligate and wicked lives; all who deliberately indulge
in fleshly lusts; the licentious, the intemperate, the covetous, the proud, the
revengeful; all who cherish some secret sin and will not give it up; all such
“pass by”; for the sight of the great Example of self-sacrifice so condemns
those who are resolved on a life of self-indulgence, and the sufferings He
endured to save from sin so reproach those who determine to commit sin, that
they cannot find any pleasure in their wickedness except as they banish Him
from their thoughts; and so they “pass by.” It is possible that none of you may
be fairly classed either with scorners or profligates. But nevertheless you may
pass by Christ. Here are some in holiday attire, tripping and dancing along.
Listening to the syren voice of pleasure, they wander off, some in one
direction, some in another, in quest of new delights and fresh excitements.
They often come within reach of the Cross, but they do not even see it, or they
look at it so listlessly that it produces no effect. Others rush past, eager to
grasp the phantom forms which beckon them onward and still fly before them.
Here comes one bending beneath a heavy load which eagerly he increases, as ever
and anon he picks up some shining bit of earth and adds it to his store.
Stooping down and gazing intently on the ground, he does not see the Cross.
Miserable man! Eager to multiply riches which increase your cares and which you
must soon lose, you neglect the only true, the imperishable treasure, and pass
by! Now approach a sorrowful company, in dark attire, their cheeks bedewed with
tears, their heads bowed down with grief. Oh, why do you not look up to that
great Example of suffering, that Brother in adversity? You are passing by Him
who is able to remove at once the heaviest portion of your burden, and by His
sympathy to wipe your tears and heal your wounds! Others approach who have
often been here before. They stopped at first, and admired, and went on; but
now the Cross is too familiar to attract their notice. Here come others
apparently determined to remain. They are much interested in the Cross. One
sits down to sketch it. Another examines the wood of which it is made. A third
measures its height and thickness. It is possible to be profound theologians
and eloquent preachers, and yet pass by Christ. Others approach who are too
intent in contemplating themselves to consider the crucified One. Not
confessing themselves to be sinners, they pass by the Saviour, as having no
need of Him. At length others come who resolve not to pass by. They are
arrested by the sight of that patient sufferer; they wonder, they admire, they
regret their former ignorance and folly, they will amend their lives, they will
abandon their sins, they will remain beside the Cross; but it shall
be--tomorrow! And so they also pass by! In order to pass by Christ it is not
necessary to insult. Ye who have never yet really mourned for sin and forsaken
it; who are not earnestly seeking Christ and relying on Him as your only
Saviour; who do not imitate His example and obey His commands; ye who are not,
for His sake, crucifying the flesh, dying with Christ to sin, that you may live
with Christ in holiness; whatever your external behaviour, in heart you are
amongst those to whom Jesus appeals, “Is it nothing to you all ye that pass
by?” Do not say it is nothing to you because you are not included in the
favoured few for whom Christ died. He is the “propitiation for the sins of the
whole world,” and therefore for yours! You helped to fasten Christ to the
Cross. Every sin was a blow of the hammer to drive in the nails. Is this
nothing to you? On the Cross God proclaims that He is ready to pardon you and
receive you home as His child; and that for this He gave Jesus to die for you.
Is this nothing to you? Will you refuse to give heed to the earnest appeal of
Him who beseeches you to be saved? What is anything to you if not Christ? If
you heard a cry of “Fire,” you might selfishly say, “It is nothing to me.” But
suppose it was your own house in flames? Sinner! it is your own soul which is
in jeopardy, and it is for you that Jesus dies. (Newman Hall, D. D.)
The appeal of the Saviour’s sorrows
There is a most striking and close parallel between the sufferings
of Jerusalem here impersonated as crying, “Is it nothing to you, all ye that
pass by?” and those endured by our Saviour, Jesus Christ.
1. The city that
was in ruins, was, of all earth’s cities, the one most intimately associated
with God. The suffering Saviour was “the only begotten Son of God”; He alone,
of all living beings, could say, “I and the Father are one.”
2. The misery of
Jerusalem consisted largely in the wrongs and insults of foes. “Is this the
city that men call the perfection of beauty, the joy of the whole earth?” And
as His enemies passed by the suffering Saviour on Calvary, they wagged their
heads, and said, “He saved others, etc.
3. The misfortunes
of Jerusalem were greatly aggravated, because her friends dealt treacherously
with her, and became her enemies. The suffering Saviour was betrayed by one
disciple, denied by another, and at last “they all forsook Him and fled.”
4. In her sorrows,
Jerusalem cried unto God “who had left her, and delivered her into the hand of
her enemies,” The suffering Saviour too appealed to God in the profoundly awful
cry, “My God, My God, why hast Thou forsaken Me?”
5. Jerusalem was
enduring the greatest misfortunes that history records of any city in any war.
The suffering Saviour bore agony that no other being could endure. Every man
has to “bear his own burden,” but “the Lord laid on Him the iniquity of us
all.”
I. Those who
sorrow claim our special attention.
1. Because by
sorrow sympathy is excited. Even those men who are most depraved are quickened
to sympathise by any suffering that is placed before them in the peculiar phase
they can understand. The best men will be quickened to sympathise with it in
whatever form it appears. Christ was. No sort of sorrow was beneath His
compassion, nor beyond the limits of HIS sympathy.
2. Because sorrow
will generally teach us some lesson. The asking of “Why” this sorrow? How can
it be destroyed? will often lead to the discovery of the profoundest and most
necessary truths. Parents endure sorrow and suffering that their sons may learn
lessons; neighbours, that their neighbours; nations, that surrounding nations
may. But if the son will thoughtlessly “pass by” the sorrow of his parent; or
the neighbour will “pass by” that of the neighbour; or the nation will “pass
by” that of the nation--the son, the neighbour, the nation, must sorrow for
themselves.
II. Of all who ever
have sorrowed, Jesus Christ preeminently claims our attention.
1. He sorrowed
more intensely than all others. He held Himself back from no grief, shrank from
no abyss, refused no cross. Others have crowned themselves with royalty. He put
the crown of sorrows upon his own brow. The solitariness of the Saviour’s sufferings,
moreover, gives Him preeminence in grief. Others have known the creeping
shadows of loneliness; He its midnight.
2. As a sorrower,
He taught infinitely more important lessons than all others.
The sufferings of Christ demand the attention of all
I. Let us, first,
inquire into the true meaning of these words; and, in order to that, examine
the connection in which they stand. Jerusalem is here represented as speaking,
in the character of a female person, and that of a widow, bitterly lamenting
her desolate condition, and calling for compassion. Whether any sorrow was like
unto her sorrow at this period, we cannot determine, nor is this material. It
was, undoubtedly, very great; and it was not unnatural for them to suppose it
peculiar and unexampled. This is a common ease, both with bodies of people and
individuals. Persons, when exercised with heavy and complicated afflictions,
are very apt to suppose no sufferings equal to their own, and no sorrow like
theirs. It is also very common and very natural for persons under heavy
afflictions to feel it as a high aggravation that they have none to sympathise
with them under their troubles, or to show any disposition to afford them
relief.
1. This is a very
grievous and pitiable condition for any to be in.
2. To exercise
sympathy towards the afflicted is what may most reasonably be expected, and the
neglect of it is highly culpable.
II. How applicable
the description in the text is to the Lord Jesus Christ.
III. There are many
who may be said to pass by with unconcern, as if all this was nothing to them
and they had no concern in it.
1. What think yon
of the great number of those who are called by the name of Christ, who never
set themselves seriously to contemplate His sufferings: who never, or but
seldom, attend the preaching of Christ crucified; or who, though they may
sometimes hear the doctrine of the Cross, never bestow a serious thought about
the ends and designs of the Saviour’s sufferings, or the concern which they
themselves have in them?
2. And what shall
we say of those persons, who even profess faith in Christ and love to His name,
and attend the ordinary worship of His house with apparent decency, who yet
neglect to fulfil His dying command to commemorate His sufferings and death in
that peculiar ordinance, in which we have a visible representation of them,
designed to perpetuate the memory of them in the world, and affect the heart
with a sense of His love. (S. Palmer.)
Behold, and see if there
be any sorrow like unto My sorrow.
Searchings of heart
The greatest natures are capable of the greatest sorrow. It is
utterly inconceivable to man of how much sorrow a nature like that of Jesus is
capable. What sorrow would be ours if, for a single day, we were endowed with a
power of vision which enabled us to see underneath all the coverings of life,
into the heart of things; if all persons were laid bare to us, and we saw the
stern reality below the veneer and polish and dress and shows of things! Let us
not forget that the sufferings of our Lord historically recorded, are but part
of His sufferings. The apostle speaks of “filling up that which is behind of
the afflictions of Christ.” There are sorrows for the Son of Man still, for He
has identified Himself with us, and become one with us. Does not His Church cause
Him sorrow? Is it not like raw material, so very hard to His hand as to be
almost incapable of being moulded into any shape or form of beauty? Does He not
sorrow over our ignorance? Our mental dulness? Our pride of knowledge which is
often worse than ignorance? Our unloveliness of spirit and unlovableness? Our
hard thoughts of others? Do not these things cause Him sorrow? Again, our want
of patience in doing His work? Our expecting to reap on the very day we sow?
Does not our Lord sorrow over our legalism--that old Jewish spirit of
slavishness to mere forms and customs which are of human device--the letter
which killeth; the rigidity which knows not how to bend or adapt itself to
weakness and feebleness and infirmity? Must He not sorrow over our sectarianisms--our
thinking more of mere sectional names than of the real unity which underlies
all these? Yea, sometimes, must not our very prayers be a source of sorrow to
Him? Yes, truly, our Lord may well say, as He looks into the hearts of the
members of His professing Church, “Behold, and see if there be any sorrow like
unto My sorrow.” When, in a court of justice, a man’s own witnesses seem to
damage his cause, the ease is indeed painful And yet, our Lord’s deepest,
profoundest, tenderest sorrow does not arise from any inconsistencies, or
defects, or blunders, or ignorances, or wilfulnesses which He sees among those
who believe in Him, trust Him and look to Him, many of whom do their feeble,
blundering best, to serve Him. For, every man who names the name of Christ, and
departs from iniquity, honours Christ. His chief sorrow is not over His Church,
with all its multiplied inconsistencies, ignorances, and wilfulnesses, but over
others; over you young man, to whom He has given a godly father and mother, who
daily pray for you, though you hear it not, who love you with a love that, as
far as a finite thing can represent an infinite thing, is like the love of God.
Over you also, fathers and mothers, men and women bearing the holiest names
that this world knows; into whose arms a gift has been placed than which this
earth can furnish none so marvellous or wonderful--have you appreciated that
gift at its true value? Have you realised that the flesh was only a platform
for an immortal spirit to stand upon! Must there not be sorrow in the heart of
Christ as He sees fathers and mothers treating children as though they were
mere animal forms, or, at the most, mere children of this world, to be trained
for this world, everything nurtured in them except that which is highest, that
which is distinctive, that which makes them men? When our Lord looks from the
height of His infinite knowledge upon the world of fathers and mothers, and
sees how, by their example, they are bending their children’s souls away from
Him, how often must His feeling be like to that expressed in these words, “Is
any sorrow like unto My sorrow?” Does not this line of reflection touch every
one of us? What sorrow greater than that of being perpetually misunderstood?
And who knows this sorrow as the Son of God knows it? Have we not misunderstood
Him most egregiously? Have we not thought of Him as the condemner? Yet is He
the Saviour. Have we not resisted the Holy Spirit’s movements in our souls?
Have we not almost forced ourselves into darkness? And all this has been so
much of sorrow poured into the lot of the Son of Man. Yet still He broods over
us, with a love that many waters cannot quench. (R. Thomas.)
Everyone disposed to think his afflictions peculiarly severe
I. The afflicted
are very apt to imagine that God afflicts them too severely.
1. There are many
degrees and shades of difference in those evils which may be properly called
afflictions. But those who suffer lighter troubles are very apt to let their
imagination have its free scope, which can easily magnify light afflictions
into great and heavy ones. So that mankind commonly afflict themselves more
than God afflicts them.
2. There is
another way, by which the afflicted are apt to magnify their afflictions. They
compare their present afflictions, not only with their past prosperity, but
with the afflictions of others; which leads them to imagine that their
afflictions are not only great, but singular, and such as nobody else has
suffered; at least, to such a great degree.
II. This is a great
and unhappy mistake.
1. None that are
afflicted ever know that God lays His hand heavier upon them than upon others.
Mankind are extremely apt to judge erroneously, concerning the nature and
weight of their own afflictions, and the nature and weight of the afflictions
which others around them suffer. They have a high estimation of the good which
they see others enjoy, but a low estimation of the evil they suffer. And, on
the other hand, they cherish a low idea of their own prosperity, and a high
idea of their own adversity.
2. The afflicted
never have any reason to imagine that God afflicts them too severely, because
He never afflicts them more than they know they deserve. Every person has
sinned and come short of the glory of God. Every sin deserves punishment; and
it belongs to God to inflict any punishment that sin deserves.
3. The afflicted
have no reason to think that God afflicts them too severely, because He never
afflicts them more than they need to be afflicted. God afflicts some to draw
forth the corruption of their hearts, and make them sensible that they are
under the entire dominion of a carnal mind, which is opposed to His character,
His law, His government, and the Gospel of His grace, and of course exposed not
only to His present, but His future and everlasting displeasure. This is suited
to alarm their fears, and excite them to flee from the wrath to come. God
afflicts others to try their hearts, and draw forth their right affections, and
give them sensible evidence of their having the spirit of adoption, and
belonging to the number of His family and friends, and thereby removing their
past painful doubts and fears. And He afflicts others, to give them an
opportunity to display the beauties of holiness, by patience, submission, and
cordial obedience in the darkest and most trying seasons.
4. The afflicted
have no reason to think that God afflicts them too severely, because He never
afflicts them any more than His glory requires Him to afflict them.
Improvement--
1. It is very
unwise, as well as criminal, for the afflicted to brood over and aggravate the
greatness of their affliction.
2. If the
afflicted have no reason to think hard of God, or indulge the feeling that He
corrects them too severely, then as long as they do indulge such a thought and
feeling, they can receive no benefit from the afflictions they suffer.
3. If the
afflicted have no reason to think that God afflicts them too severely, then
they always have reason to submit to Him under His correcting hand.
4. It appears from
what has been said, that men may derive more benefit from great than from light
afflictions. They are suited to make deeper and better impressions on the mind.
5. It is as easy
to submit to heavy as to light afflictions. As there are greater and stronger
reasons to submit to heavy than to lighter evils, so these reasons render it
mere easy to submit to heavy than light afflictions.
6. If men are apt
to think that God afflicts them too severely, then their afflictions give them
the best opportunity to know their own hearts. (N. Emmons, D. D.)
Instructive sorrows
1. The godly in
all their afflictions must look unto the Lord the striker, and not respect the
rod wherewith He smiteth.
2. Corrections
laid upon others ought not to be neglected, but duly considered of, as the rest
of God’s works.
3. Man is not to
be proud though God do many things by him and for him that seem both strange
and commendable.
4. The wicked have
no cause to rejoice when they prevail against the godly, though they do so
usually.
5. The godly
endure more trouble in this world, both inwardly and outwardly, than any other.
6. It is a usual
thing with us, to think our own troubles more heavy and intolerable than any
others suffer.
7. The afflictions
that God layeth upon His servants are and ought to be grievous unto them for
the present time (Hebrews 12:11).
8. Though our sins
do always deserve it, and our foes do daily desire, yet can no punishment
befall the godly till God see it meet to lay it upon them.
9. The anger of
God is hot against sin, even in His dearest servants.
10. God doth not
always afflict His servants, but at such special times as He seeth it meetest
for them. (J. Udall.)
Good Friday
I. Some of the
particulars in which our Saviour’s sufferings were above those of all others.
1. He endured
bodily torture the most severe.
2. Jesus suffered
still deeper sorrows of the soul. All that pierces our hearts with sorrow was
heaped on Christ. What so grievous as the treachery of a friend? And Judas, His
own familiar friend, betrayed Him. What so bitter as to be forsaken? Yet all
His disciples forsook Him and fled. Mockery and scorn and reviling are more
cruel than the pains of the body; and He suffered them all, though He had done
no sin, neither was guile found in His mouth. Often man has much to soothe his
dying moments; the eye of love watches by his pillow, and the hand of affection
tries to lighten his pains. But this was denied to Jesus. When He died, malice
and hatred were by, to pour fresh bitterness into His cup of death.
3. But will not
God support Him? will not His Heavenly Father’s presence and consolation supply
the place of all others? No: Christ is in the sinner’s stead; He is made sin
for us, and His Father’s countenance is turned away.
II. How are we to
think of what Christ has done and suffered? Why are we come together on this
day, if it concerns us not? This day is our day of redemption. Hope, this day,
has risen to a lost and sinful world. The things we hear and read of today are
no vain story of years gone by: they are our very life. You who are passing by,
as it were, in the carelessness and thoughtlessness of youth, young men and
young women! you are called today to think of Jesus Christ. He speaks to you,
and says, Behold, and see if there be any sorrow like unto My sorrow, which I
have borne for you. It is for your redemption. He will count all His sorrows as
lightly borne, if you will let Him save your souls alive. Go to Him now in the
first and best of your days. Give them to God, and not to sin; and so will He
be with you in all your journey through this evil world, so shall you enjoy
true peace of conscience. You who are passing by in manhood! to you also Jesus
speaks. What are His sorrows to you? Do you find time and leisure to think of
Him amidst the business, the labour, the burdens of life? Do you know anything
of the power of His Cross? Has it led you to hate sin? Are you become new
creatures in Christ Jesus? Do you pray for His Spirit to lead and sanctify you?
You who are old, on the brink of the grave and of eternity! have you ever
listened to the Saviour’s call? Have you believed upon His name? How has your
faith been shown? Has it appeared in a life devoted to His service, or have
your years been spent in deadness to God? You who are living in the practice
and love of any known sin, in profaneness, in the lusts of the flesh, in
general carelessness about religion, trample not under your feet the precious
blood as on this day shed. Oh, may you seek Him while He may be found, and call
upon Him while He is near. Christian! is the death of Christ nothing to you?
Nay; it is all in all. It is your hope, your life, the source of pardon and of
peace. What is the voice that speaks to you from the Cross of Christ? It bids
you die wholly unto sin, rise more truly unto righteousness. (E. Blencowe,
M. A.)
Sorrow seen in its true light
“Everybody is so sorry for me except myself!” These are the words
of Frances Ridley Havergal, that sweet singing spirit who dragged about through
many years a weary, fragile, pain-ridden body. Everybody poured their sympathy
upon her, and yet she half resented it. What is the secret of her triumph? She
gives it us in one of the letters she wrote to her friends: “I see my pain in
the light of Calvary.” Everything depends upon the light in which we view
things. There are objects in the material world which, seen in certain lights,
are visions of glory. Deprived of that revealing light, they are grey and
commonplace. The Screes at Wastwater, looked at in dull light, are only vast
slopes of common pebble and common clay, but when the sunlight falls upon them
they shine resplendent with the varied colours of a pigeon’s neck. We must set
our things in the right light. Frances Havergal set her pain in the light of
Calvary, and so could almost welcome it. I remember another of her phrases, in
which she said she never understood the meaning of the apostle’s words, “In His
own body,” until she was in great pain herself, and then it seemed as though a
new page of her Master’s love had been unfolded to her. Bring your common
drudgery, your dull duties, your oommonplace tasks, your heavy, sullen griefs,
into the light of the Saviour s sacrifice, and they will glow and burn with new
and unexpected glory. “In Thy light shall we see light.” (Hartley Aspen.)
Our sorrows rightly estimated
Wilt we see in the water seemeth greater than at is, so is the
waters Marah. All our sufferings, saith Luther, are but chips of His Cross, not
worthy to ye names in the same day. (J. Trapp.)
On the Passion of our Saviour
I. The greatness
of our Saviour’s sufferings.
II. The interest
that we have in our Saviour’s sufferings.
1. We were the
occasion of them.
2. Their benefits
redound unto us (Colossians 1:14; Hebrews
10:19-20; Romans 3:15; Hebrews 10:20).
III. The regard and
consideration we should bestow on them. Fix the eyes of your mind, and call up
your most serious attention; reach hither the hand of your faith, and thrust it
into your Saviour’s side; put your fingers into the print of the nails; lay to
heart all the passages of His lamentable story; and this cannot but melt your
heart, unless it be harder than the rocks, and dealer than the bodies in the
graves. (H. Scougal, M. A.)
Verse 13
From
above hath He sent fire into my bones.
Penetrating
sorrows
1. This often mention of God’s hand teacheth this doctrine: When God
punisheth us by the hands of the wicked, we are hardly brought to ascribe it to
Him alone; and they from thinking that their own hand and power hath done it.
2. When God layeth afflictions upon us, they ransack the most secret
parts that are in us.
3. God often bringeth His servants to the greatest misery that can be
sustained by man.
4. God doth govern, and that in special manner, the particular course
of all those afflictions which He layeth upon His people.
5. We can no more wind ourselves out of those afflictions that God
layeth upon us, than the entangled soul can escape the net that compasseth him.
6. Nothing can go forward, or come to any good issue, but that only
which the Lord furthereth.
7. It is God that giveth friends, health, etc.; and taketh all away
at His pleasure.
8. According to the measure and continuance of God’s afflicting hand
upon us, so must the measure and continuance of our sorrows be. (J. Udall.)
Verse 14
The yoke of my transgressions
is bound by His hand.
A guilty conscience
I. Its
sense of oppression. It feels itself under a “yoke.” It is heavy iron a
crushing “yoke” is sin It is on the neck, there is no breaking away from it.
II. Its
sense of degradation. It feels itself held m a miserable vassalage, carnally
sold under sin.
III. Its
sense of retribution. It feels that the heavy, degrading yoke is bound by “His
hand,” the hand of justice: that his transgression is like a chain wreathed by
retributive law upon the neck. The guilty conscience awakened feels that God is
in all its sufferings, that there is justice in all. (Homilist.)
The misery of sin
1. The
sins of God’s people are the heaviest burden they can possibly bear in this
life.
2. When
God meaneth to punish us for our sins, He calleth them all to remembrance.
3. When
God meaneth to correct, He will so do it as it cannot be escaped.
4. God
giveth strength and courage to men, and taketh it away at His pleasure (Deuteronomy
28:7; Deuteronomy
28:25).
5. The
issue of battle is in the hand of God alone (Psalms
44:3).
6. God
often delivereth His servants into the hands of the ungodly.
7. God
sometimes afflicteth His people so grievously that their state seemeth
desperate and irrecoverable in the judgment of flesh and blood.
Verses 15-17
The Lord hath trodden under foot all my mighty men.
Supreme penalties
1. When God
meaneth to afflict us, He will spoil us of all our helps wherein we may have
any confidence.
2. God can as
easily destroy in a fenced city as in a battle.
3. It is God that
ruleth even the wicked, and setteth them on work against His servants.
4. Men can no more
escape God’s hand in punishing them, than the grapes can fly from the treader
of the winepress.
5. The niceness of
those that have lived daintily (“the virgin”) is no reason to free them, but
rather a provocation to bring afflictions upon them.
6. Except the
children forsake their sins, they shall not be spared for the godliness of
their parents. (J. Udall.)
For these things I weep.
Grief in view of punishment
1. It is not only
lawful, but also necessary, for the godly to be so greatly grieved, when God
punisheth them for their sins, as may draw them into extreme weeping.
2. No adversity
hath warrant to grieve us so much as the punishment of God upon us for our sins
(Luke 23:28).
3. There is none
so stout, or hardhearted, but afflictions will bring him down.
4. It is a grievous
plague to be deprived of comforters in affliction; the contrary whereof is an
exceeding blessing.
5. It is the duty
of everyone to comfort and relieve others that be in distress.
6. The Church, as
also the commonwealth, is to declare herself a kind mother to everyone that is
trained up therein, and to have compassion of their miseries, helping them to
the uttermost.
7. It is the
property of carnal friends to be friendly only whilst prosperity is upon us;
but if our adversaries prevail against us, they are gone. (J. Udall.)
Zion spreadeth forth her
hands.--
The appeal for help
1. It is a
necessary duty in God’s people to seek out all good means of their release from
troubles.
2. God often
frustrateth the lawful endeavours of His children of that good issue which is
expected, and yet liketh well that they should use means to bring the same to
pass.
3. The wicked have
no power against God’s people, but that which is given them from the Lord.
4. God’s people
are more grievously afflicted and reproached in the world than any else, and
the godliest most of all. (J. Udall.)
Verse 18
The
Lord is righteous; for I have rebelled.
A right view of
punishment
When
we see God in our punishments, we begin to take a right view of them; when they
are nothing to us but self-humiliations or signs of contempt, they embitter us
and harden our hearts; but when we see God at work in the very desolation of
our fortunes, we axe sure that He has a reason for thus scourging us, and that
if we accept the penalty, and bow down before His majesty, we shall be lifted
up by His mighty hand. Zion says that the Lord hath made her strength to fail,
the Lord hath trodden under foot all her mighty men, the Lord hath trodden the
virgin, the daughter of Judah, as in a winepress. But Zion does not accept
these results with a hard heart; no: rather she says, “For these things I
weep,” etc. Whatever brings us to this softness of heart is a helper to the
soul in all upward and Divine directions. Zion confesses the righteousness of
the Lord. In proportion as we can recognise the justice of our punishment, may
we bear that punishment with some dignity. It has been pointed out that with
this beginning of conversion the name of the Lord, or Jehovah, reappears. The
people whom God has punished on account of their sins have, in the result, been
enabled to recognise the justice of their punishment. Of this we have an
example in the Book of Nehemiah (Nehemiah 9:33-34). In the case of the Captivity, we see the extreme rigour of the
law in the expression, “My virgins and my young men,” etc.: the most honoured
and the most beautiful have perished of hunger, as it were, in the open
streets. How impartial and tremendous are the judgments of God! May not virgins
be spared? May not His priests be exempted from the operation of the law of
judgment? Will not an official robe protect a soul against the lightning of
Divine wrath? All history answers No; all experience testifies to the contrary,
and thereby re-establishes and infinitely confirms our confidence in the living
God. (J. Parker, D. D.)
The equity of
punishment acknowledged
1. God’s people do acknowledge His justice in all His works, yea,
even in His punishments laid upon them.
2. It is the duty of God’s children to seek the cause of all their
evils in themselves.
3. Though God punish us oft for other causes, yet the matter that He
worketh upon is our sins.
4. We must not lessen our sins, but account them most heinous in our
own eyes.
5. It is our duty (especially in religion) neither to go further nor
to come shorter than God’s revealed will; but attend unto it as the servant’s
eye doth unto his master’s hand (Psalms 123:2).
6. It is rebellion against the Lord Himself to be disobedient unto
the voice of His ministers teaching His truth (Luke 10:16).
7. We are constrained in our adversity to acknowledge God’s hand in
those things which in our prosperity we neglected.
8. When God’s people are punished, they are not ashamed but willing
to tell all men of it, and to declare their sins to be the cause of it.
9. The manifesting of our punishments unto the world as from God’s
hand because of our sins can neither dishonour the Lord nor harden others in
their wickedness, but is a just occasion of the contrary. (J. Udall.)
Acknowledging
the righteousness of God’s judgments
The
cure token of Judah’s and Israel’s repentance shall be when, accepting the
punishment of their iniquity as their just due, they shall justify God. It is
the most hopeful sign in any sinner, when the Holy Spirit applying inwardly the
lesson taught by outward distresses, teaches him to cry, “The Lord is
righteous; for I have rebelled against His commandments.” (A. R. Fausset, M.
A.)
Verses 19-22
I called for my lovers, but they deceived me.
Deceitful helpers
1. It is an increase of sorrow to be disappointed of their help by
whom we looked to be delivered out of our troubles.
2. God often maketh our friends, that love us unfeignedly, utterly
unable to do us any good in our distress.
3. The misery of that people must needs be great, whose rulers can
neither hold themselves nor others.
4. God’s plagues do often overtake the great ones, as well as others.
5. God’s people may come to the extremest beggary that can be in this
life.
Behold, O Lord; for I am
in distress.--
Prayer in distress
1. We must not give over, but continue in prayer, though we be not
heard in that we entreat for. God hath commanded us to pray without ceasing,
and set no time when we shall be heard.
2. God seeth all things; but we must with lamentation lay open our
miseries before Him.
3. We then pray most earnestly when we feet most sensibly the burden
of that we would be rid of, and the want of that we would have.
4. There is no rest or quietness within us, when God presseth us with
the weight of our own sins.
5. The godly do always, in the due consideration of their sins,
aggravate them against themselves in greatest measure.
6. The things that are ordained for our greatest good in this life,
do turn to our greatest harm when our sins provoke God’s anger to break forth
against us. (J. Udall.)
There is none to comfort
me.
Comfortless
1. It is the duty of all men to comfort the afflicted, and not to add
to their miseries (Matthew 25:40; James 1:27; 1 Corinthians 12:26; Hebrews 13:3).
2. It is the property of the wicked to rejoice at the miseries of the
godly, with whom they should mourn (Psalms 69:12; Psalms 137:3; 16:25).
3. We are the fittest scholars to learn God’s Word and make right use
of it, when afflictions are upon us.
4. Every tittle of God’s Word shall be accomplished in due season (Matthew 5:18).
5. Though the troubles of the righteous be many, yet arc not the
elect to be discerned from the reprobate by affliction.
6. It greatly easeth the godly in their afflictions to consider that
their foes shall be destroyed (Revelation 18:20).
7. The punishments that God’s people sustain in this life are sure
tokens that the wicked shall be plagued, howsoever they escape for a time. (J.
Udall.)
Thou wilt bring the day
that Thou hast called.--
The day that right all wrongs
In that day--
1. God shall no longer be shut out of His own world.
2. Christ shall no longer be denied and blasphemed.
3. Evil shall no longer prevail.
4. Error shall give place to truth.
5. The saints shall no longer be maligned. (H. Bonar, D. D.)
──《The Biblical Illustrator》