Ratapan 2:2 Komentar

The second alphabetical elegy is set to the same mournful tune with the former, and the substance of it is much the same; it begins with Ecah, as that did, "How sad is our case! Alas for us!" I. Here is the anger of Zion's God taken notice of as the cause of her calamities (Lam 2:1-9). II. Here is the sorrow of Zion's children taken notice of as the effect of her calamities (Lam 2:10-19). III. The complaint is made to God, and the matter referred to his compassionate consideration (Lam 2:20-22). The hand that wounded must make whole.

INTRODUCTION TO LAMENTATIONS 2 This chapter contains another alphabet, in which the Prophet Jeremiah, or those he represents, lament the sad condition of Jerusalem; the destruction of the city and temple, and of all persons and things relative to them, and to its civil or church state; and that as being from the hand of the Lord himself, who is represented all along as the author thereof, because of their sins, Lam 2:1; and then the elders and virgins of Zion are represented as in great distress, and weeping for those desolations; which were very much owing to the false prophets, that had deceived them, Lam 2:10; and all this occasioned great rejoicing in the enemies of Zion, Lam 2:15; but sorrow of heart to Zion herself, who is called to weeping, Lam 2:18; and the chapter is concluded with an address to the Lord, to take this her sorrowful case into consideration, and show pity and compassion, Lam 2:20.

The Lord hath swallowed up all the habitations of Jacob, and hath not pitied,.... As he regarded not his own habitation the temple, nor the ark his footstool, it is no wonder he should be unconcerned about the habitations of others; as of the inhabitants of the land of Judea and of Jerusalem, particularly of the king, his nobles, and the great men; these the Lord swallowed up, or suffered to be swallowed up, as houses in an earthquake, and by an inundation, so as to be seen no more; and this he did without showing the least reluctance, pity, and compassion; being so highly incensed and provoked by their sins and transgressions: he hath thrown down in his wrath the strong holds of the daughter of Judah; not only the dwelling houses of the people, but the most fortified places, their castles, towers, and citadels: he hath brought them down to the ground; and not only battered and shook them, but beat them down, and laid them level with the ground; and all this done in the fury of his wrath, being irritated to it by the sins of his people; even the daughter of Judah, or the congregation thereof, as the Targum: he hath polluted the kingdom, and the princes thereof; what was reckoned sacred, the kingdom of the house of David, and the kings and princes of it, the Lord's anointed; these being defiled with sin, God cast them away, as filth to the dunghill, and gave them up into the hands of the Gentiles, who were reckoned unclean; and thus they were profaned. Jarchi interprets these princes of the Israelites in common, who were called a kingdom of priests; and makes mention of a Midrash, that explains them of the princes above, or of heaven.

No envy hindered the progress of these affairs that advanced gradually and grew and increased day by day. Nor could any evil demon slander them or hinder them through human counsels, so long as the divine and heavenly hand watched over and guarded his people as worthy.But on account of the abundant freedom, we fell into laxity and sloth. We envied and reviled each other and were almost, as it were, taking up arms against one another. Rulers assailed rulers with words like spears, and people forming parties against people and monstrous hypocrisy and dissimulation rising to the greatest height of wickedness, the divine judgment with forbearance, as is its pleasure, while the multitudes yet continued to assemble, gently and moderately harassed the episcopacy. This persecution began with the brothers in the army. But as if without sensibility, we were not eager to make the Deity favorable and propitious; and some, like atheists, thought that our affairs were unheeded and ungoverned; and thus we added one wickedness to another. And those esteemed our shepherds, casting aside the bond of piety, were excited to conflicts with one another and did nothing else than heap up fights and threats and jealousy and enmity and hatred toward each other, like tyrants eagerly endeavoring to assert their power. Then, truly, according to the word of Jeremiah, “The Lord in his wrath darkened the daughter of Zion, and cast down the glory of Israel from heaven to earth and remembered not his footstool in the day of his anger. The Lord also overwhelmed all the beautiful things of Israel and threw down all his strongholds.” And according to what was foretold in the Psalms, “He has made void the covenant of his servant, and profaned his sanctuary to the earth—in the destruction of the churches—and has thrown down all his strongholds and has made his fortresses cowardice. All that pass by have plundered the multitude of the people; and he has also become a reproach to his neighbors. For he has exalted the right hand of his enemies, and has turned back the help of his sword and has not taken his part in the war. But he has deprived him of purification and has cast his throne to the ground. He has shortened the days of his time, and besides all, has poured out shame on him.” All these things were fulfilled in us when we saw with our own eyes the houses of prayer thrown down to the very foundations. We saw the divine and sacred Scriptures committed to the flames in the midst of the marketplaces and the shepherds of the churches basely hidden here and there, and some of them were captured ignominiously and mocked by their enemies. When also, according to another prophetic word, “Contempt was poured out on rulers, and he caused them to wander in an untrodden and pathless way.”

Those events occurring around destruction are viewed here in particular. First, are lamented those events conjoined to the destruction, second, those events following. Onward in Verse 13 such is expressed: "What can I say for you, to what compare you, O daughter of Jerusalem?" etc. As to events joined to destruction two ideas are advanced. First is bewailed the destruction of common edifices, second, the eminent edifices. As later Verse 6 comments: "He has broken down his booth like that of a garden, laid in ruins the place of his appointed feasts." Regarding destruction of common edifices two further ideas are proposed. First is bewailed destruction itself, that pertains to the king's might, second, what pertains to the people's use. As further on Verse 4 says: "He has bent his bow like an enemy; with his right hand set like a foe; and he has slain all the pride of our eyes in the tent of the daughter of Zion; he has poured out his fury like fire." To the very destruction itself of edifices two more notions are set forth. First is bewailed destruction itself, second, the unavailing resistence. As Verse 3 states: "He has cut down in fierce anger all the might of Israel; he has withdrawn from them his right hand in the face of the enemy." Three more ideas are again proposed as to destruction itself. First is lamented events that relate to decorum and dignity. Verse 2 thus says: "The Lord has destroyed without mercy all the habitations of Jacob." And, the prophet Joel 1:19 declares: "Unto thee, O Lord, I cry. For fire has devoured the pastures of the wilderness." Second is lamented events pertaining to fortitude and courage. As Verse 2 continues: "in his wrath he has broken down the strongholds of the daughter of Judah." While the prophet Isaiah 25:12 says: "And the high fortifications of his walls he will bring down, lay low, and cast to the ground, even to the dust." Also, Jeremiah 33:4 records: "For thus says the Lord, the God of Israel, concerning the houses of this city and the houses of the kings of Judah which were torn down to make siege mounds and before the sword." Third, the violent detriment of the kingdom is ended. As Verse 2 concludes: "he has brought down to the ground in dishonor the kingdom and its rulers." The prophet Ezekiel 28:8 exclaims: "They shall thrust you down into the Pit, and you shall die the death of the slain in the heart of the seas."

The prophet shows the dire effects of the Divine anger in the miseries brought on his country; the unparalleled calamities of which he charges, on a great measure, on the false prophets, Lam 2:1-14. In thus desperate condition, the astonishment and by-word of all who see her, Jerusalem is directed to sue earnestly for mercy and pardon, Lam 2:15-22.

The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all the cities and fortifications in the land: that is, he has permitted them to be destroyed. See Lam 2:6.

(Lam. 2:1-22) How--The title of the collection repeated here, and in Lam 4:1. covered . . . with a cloud--that is, with the darkness of ignominy. cast down from heaven unto . . . earth-- (Mat 11:23); dashed down from the highest prosperity to the lowest misery. beauty of Israel--the beautiful temple (Psa 29:2; Psa 74:7; Psa 96:9, Margin; Isa 60:7; Isa 64:11). his footstool--the ark (compare Ch1 28:2, with Psa 99:5; Psa 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such.

polluted--by delivering it into the hands of the profane foe. Compare Psa 89:39, "profaned . . . crown."

Lamentation over the Judgment of Destruction That Has Come on Zion and the Desolation of Judah 1 Alas! how the Lord envelopes the daughter of Zion in His wrath! He hath cast down the glory of Israel from heaven to earth; Nor hath He remembered His footstool in the day of His wrath. 2 The Lord hath swallowed up all the habitations of Jacob, He hath not spared: He hath broken down, in His anger, the strongholds of the daughter of Judah; He hath smitten [them] down to the earth. He hath profaned the kingdom and its princes. 3 He hath cut off, in the burning of wrath, every horn of Israel; He hath drawn back His right hand from before the enemy, And hath burned among Jacob like a flaming fire, [which] devours round about. 4 He hath bent His bow like an enemy, standing [with] His right hand like an adversary, And He slew all the desires of the eye; On the tent of the daughter of Zion hath He poured out His fury like fire. 5 The Lord hath become like an enemy; He hath swallowed up Israel. He hath swallowed up all her palaces, He hath destroyed his strongholds, And hath increased on the daughter of Judah groaning and moaning. 6 And He hath violently treated His own enclosure, like a garden; He hat destroyed His own place of meeting: Jahveh hath caused to be forgotten in Zion the festival and the Sabbath, And in the fierceness of His wrath He hath rejected king and priest. 7 The Lord hath spruned His own altar, He hath abhorred His own sanctuary; He hath delivered into the hand of the enemy the walls of her palaces; They have made a noise in the house of Jahvey, as [on] the day of a festival. 8 Jahveh hath purposed to destroy the walls of the daughter of Zion: He hath stretched out a line, He hath not drawn back His hand from demolishing; And He hath made the rampart and the [city] wall to mourn; they sorrow together. 9 Her gates have sunk into the earth; He hath destroyed and broken her bars: Her king and her princces are among the nations; there is no law. Her prophets also find no vision from Jahveh. 10 The elders of the daughter of Zion sit upon the ground, they silent; They have cast up dust upon their head, they have clothed themselves with sackcloth garments: The virgins of Jerusalem have brought down their head to the earth. 11 Mine eyes waste away with tears, My bowels glow, My liver is poured out on the earth, because of the destruction of the daughter of my people; Because the young child and the suckling pine away in the streets of the city. 12 They said to their mothers, Where is corn and wine? When they were fainting like one wounded in the streets of the city, When their soul was poured out into the bosom of their mothers. 13 What slall I testify against thee? what shall I compare to thee, O daughter of Jerusalem? What shall I liken to thee, that I may comfort thee, O virgin daughter of Zion? For thy destruction is great, like the sea; who can heal thee? 14 Thy prophets have seen for thee vanity and absurdity, And have not revealed thine iniquity, to turn thy captivity; But they have seen for thee burdens of vanity, and expulsion. 15 All that pass by the way clap [their] hands against thee; They hiss and shake their head against the daughter of Jerusalem [saying, "Is] this the city that they call "The perfection of beauty, a joy of the whole earth?'" 16 All thine enemies have opened their mouth against thee: They hiss and gnash the teeth; they say, "We have swallowed [her]; Assuredly this is the day that we have expected; we have found [it], we have seen [it]." 17 Jahveh hath done what He hath purposed: He hath executed His word which He commanded from the days of yore: He hath broken down, and hath not spared: And He hath made the enemy rejoice over thee; He hath raised up the horn of thine adversaries. 18 Their heart crieth out unto the Lord. O wall of the daughter of Zion, let tears run down like a stream by day and by night: Give thyself no rest; let not the apple of thine eye cease. 19 Arise, wail in the night; at the beginning of the watches, Pour out thy heart like water before the face of the Lord: Lift up thine hands to Him for the soul of thy young children, That faint for hunger at the head of every street. 20 See, O Jahveh, and consider to whom Thou hast acted thus! Shall women eat their [body's] fruit, the children of their care? Or shall priest and prophet be slain in the sanctuary of the Lord? 21 The boy and the old man lie without, on the ground; My virgins and my young men have fallen by the sword: Thou hast slain in the day of Thy wrath, Thou hast slaughtered, Thou hast not spared. 22 Thou summonest, as on a feast-day, my terrors round about; And in the day of wrath of Jahveh there was no fugitive or survivor Whom I would have nursed and brought up; mine enemy destroyed them. This second poem contains a new and more bitter lamentation regarding the fall of Jerusalem and the kingdom of Judah; and it is distinguished from the first, partly by the bitterness of the complaint, but chiefly by the fact that while, in the first, the oppressed, helpless, and comfortless condition of Jerusalem is the main feature, - here, on the other hand, it is the judgment which the Lord, in His wrath, has decreed against Jerusalem and Judah, that forms the leading thought in the complaint, as is shown by the prominence repeatedly given to the wrath, rage, burning wrath, etc. (Lam 2:1.). The description of this judgment occupies the first part of the poem (Lam 2:1-10); then follows, in the second part (Lam 2:11-19), the lamentation over the impotency of human consolation, and over the scoffing of enemies at the misfortunes of Jerusalem (Lam 2:11-16). It was the Lord who sent this judgment; and it is He alone who can give comfort and help in this distress. To Him must the daughter of Zion betake herself with her complaint (Lam 2:17-19); and this she actually does in the concluding portion (Lam 2:20-22). Lamentations 2:1-22 Description of the judgment. - Lam 2:1. The lamentation opens with signs for the destruction of Jerusalem and the temple. The first member of the verse contains the general idea that the Lord (אדני, the Lord κατ ̓ ἐξοχὴν, very suitably used instead of יהוה) has, in His wrath, enveloped Jerusalem with clouds. This thought is particularized in the two members that follow, and is referred to the overthrow of Jerusalem and the temple. יעיב, from עוּב (which is ἅπ. λεγ. as a verb, and is probably a denominative from עב, a cloud), signifies to cover or surround with clouds. בּאפּו does not mean "with His wrath" (Ewald, Thenius), but "in His wrath," as is shown by Lam 2:3, Lam 2:6, Lam 2:21, Lam 2:22. "The daughter of Zion" here means the city of Jerusalem, which in the second member is called "the glory (or ornament) of Israel," by which we are to understand neither res Judaeorum florentissimae in general (Rosenmller), nor the temple in special, as the "splendid house," Isa 64:10 (Michaelis, Vaihinger). Jerusalem is called the glory or ornament of Israel, in the same way as Babylon in Isa 64:10 is called "the glory of the splendour of the Chaldeans" (Thenius, Gerlach). In the figurative expression, "He cast down from heaven to earth," we are not to think there is any reference to a thunderbolt which knocks down an object, such as a lofty tower that reaches to heaven (Thenius); "from heaven" implies that what is to be thrown down was in heaven, as has been already remarked by Raschi in his explanation, postquam sustulisset eos (Judaeos) usque ad coelum, eosdem dejecit in terram, where we have merely to substitute "Jerusalem," for eos, which is too vague. Gerlach has rightly remarked that the expression "cast down from heaven" is to be accounted for by the fact that, in the first member of the verse, Jerusalem is compared to a star, in the same way as Babylon is expressly called a tar in Isa 14:12; nay, what is more, Jerusalem is here compared to a star that has fallen from heaven; the reference to that passage thus becomes unmistakeable. Moreover, the casting down from heaven means something more than deprivation of the glory that had come on the city in consequence of God's dwelling in the midst of it (Gerlach); it signifies, besides, the destruction of the city, viz., that it would be laid in ashes. In all this, the Lord has not been thinking of, i.e., paid any regard to, His footstool, i.e., the ark of the covenant (Ch1 28:2; Psa 99:5), - not the temple (Ewald), although we cannot think of the ark without at the same thinking of the temple as the house in which it was kept. The ark, and not the temple, is named, because the temple became a habitation of the Lord, and a place where He revealed Himself, only through the ark of the covenant, with which the Lord had graciously connected His presence among His people. It is further implied, in the fact that God does not think of His footstool, that the ark itself was destroyed along with the temple and the city.

The Lord has destroyed not merely Jerusalem, but the whole kingdom. בּלּע, "to swallow up," involves the idea of utter annihilation, the fury of destruction, just in the same way as it viz. the fury is peculiar to עברה, the overflowing of anger. "He hath not spared" forms an adverbial limitation of the previous statement, "unsparingly." The Qeri ולא, instead of לא, is an unnecessary and unpoetic emendation. כּל־נאות, all the pastures of Jacob. According to its etymology, נוה means a place where shepherds or nomads rest, or stay, or live; here, it is not to be understood specially of the dwellings as contrasted with, or distinguished from the pasture-grounds, but denotes, in contrast with the fortresses (מבצרים), the open, unfortified places of the country in which men and cattle enjoy food and rest. "The strongholds of the daughter of Judah" are not merely the fortifications of Jerusalem, but the fortresses generally of the country and kingdom of Judah; cf. Jer 5:17; Jer 34:7. הגּיע לארץ, "to cast down to the ground" (used of the pulling down of walls, cf. Isa 25:12), is an epexegesis of חרס, as in Exo 13:14, and is not to be joined (in opposition to the accents) with what succeeds, and taken figuratively. For neither does חלּל need any strengthening, nor does הגּיע לארץ suitably apply to the kingdom and its princes. The desecration of the kingdom consisted in its being dishonoured by the disgraceful conduct of its rulers; cf. Psa 89:40.