Lam 2:13-19 | KingComments | STEP | In , the prophet speaks to the city. He does want to speak words of comfort and wonders what he should say as a message from the LORD. But he has difficulty finding words of comfort. Nor can he refer to similar suffering. In suffering, sometimes the awareness that others are in similar suffering can help (cf. ). But the suffering that afflicts Jerusalem is unprecedented. It knows no example. In this sense, too, there is no comfort to be found. The fragile defenselessness is reinforced by the double designation “daughter of Jerusalem” and “virgin daughter of Zion”. The calamity is enormous, yes, as immeasurable as the sea. Is there anyone who can help here? Jeremiah is careful not to speak superficial words of comfort that might imply a vain hope of improvement. All the false prophets have always denied this suffering and healed the breach with the LORD because of their sins at the lightest by speaking of peace when there is no peace ( ). Where are they now? Jeremiah announced this very suffering ( ) and is now suffering with them now that his words have come true. The false prophets here are tellingly called “ your prophets”. They are prophets as the people liked them, prophets who appeased them, who told them what they wanted to hear. They fooled the people with their false visions and proclaimed folly ( ; ; ). The word for foolish is literally “lime”, “varnish”. They covered sins under a nice looking coat of varnish ( ). They did not want to make people feel guilty. They are soft healers who have caused stinking wounds. Not only do they not call the people back from their wrong ways, but they actually tempt and encourage the people to go wrong ways. About the iniquity of the people they did not say a word. A true prophet does speak of the iniquity. False prophets speak what the people like to hear and thus drag the people along to destruction. That is how it went with the false prophets who spoke to Jerusalem. They have not spoken the truth, but words that come from the darkness. The visions they have seen have not come from the LORD, but from the demons. It has been falsehood and deception. This is evident now, as Jerusalem has fallen. These false prophets led the people down a path that ended in this. The shock of the Babylonian captivity is needed to break the power and influence of the popular prophets and expose them as false prophets. To the disasters of suffering is added the gloating of “all who pass along the way” who witness the suffering of Jerusalem ( ). The various gestures – clap their hands, hissing, shaking their heads – indicate dismay, while the aspect of contempt is also present in them. Surrounding nations, seeing the misery in which Jerusalem is, rejoice and clap their hands for joy. They are also surprised that this is how things have gone with that magnificent city ( ). The enemies also rejoiced over the fall of Jerusalem ( ). They put on a big mouth about what has happened to Jerusalem. Their gaping mouths are like those of tearing monsters. This is how they dealt with Jerusalem. With that, a long-held hatred has been satisfied. They hiss to express their disgust for the city. The gnashing of their teeth is an expression of great hatred and anger ( ; ). They wanted to destroy Jerusalem for so long and now have finally succeeded. These words echo their effort that they have made and how satisfied they are now, because the city has finally fallen. This hubris and self-confidence of the enemy makes it difficult for Jerusalem to come to terms with her fate. In we also see another picture that we can apply to the Lord Jesus. In it we see what people did when they saw Him in His misery on the cross ( ). While the enemies in the previous verse boast of what they have done, here the poet speaks of Who actually did it ( ). The “we” of the previous verse becomes “He” here. Yet the conclusion must not be drawn from the events that the LORD cannot help it all either, that He would have been powerless to prevent it. No, the horrors are God’s deliberate work. He has done what He had planned. He is fulfilling His word that He spoke through Jeremiah and other prophets based on what He said in the law ( ; ). The LORD had often warned them in earlier days, but they would not listen. Behind the merriment of the enemy lies the anger of the LORD Who has acted without sparing. He has exalted the might, literally horn, of the enemies, which means that He has given them the strength (cf. ) to battle against His city and overcome it. We also should not be blinded by what people do to us, but realize that the Lord is in control of everything. He is behind everything and controls everything. Therefore, with Him alone we can find help in adversity, if it strikes us, and He alone can give relief. With Him are deliverances from all distress, even escapes from death ( ). In and the letters have been switched in order. In the Hebrew alphabet, ain comes first and then pe . It seems that this happens because in the enemy is speaking first, then in we are pointed to the LORD. He is the real cause of the misery, not the enemy.

‏ Lamentations 2:13-19

Jeremiah Laments Jerusalem

In Lam 2:13, the prophet speaks to the city. He does want to speak words of comfort and wonders what he should say as a message from the LORD. But he has difficulty finding words of comfort.

Nor can he refer to similar suffering. In suffering, sometimes the awareness that others are in similar suffering can help (cf. 1Pet 5:8-9). But the suffering that afflicts Jerusalem is unprecedented. It knows no example. In this sense, too, there is no comfort to be found. The fragile defenselessness is reinforced by the double designation “daughter of Jerusalem” and “virgin daughter of Zion”.

The calamity is enormous, yes, as immeasurable as the sea. Is there anyone who can help here? Jeremiah is careful not to speak superficial words of comfort that might imply a vain hope of improvement. All the false prophets have always denied this suffering and healed the breach with the LORD because of their sins at the lightest by speaking of peace when there is no peace (Jer 6:14 ; Jer 8:11). Where are they now? Jeremiah announced this very suffering (Jer 30:12) and is now suffering with them now that his words have come true.

The false prophets here are tellingly called “your prophets”. They are prophets as the people liked them, prophets who appeased them, who told them what they wanted to hear. They fooled the people with their false visions and proclaimed folly (Lam 2:14; Jer 23:18-22; Eze 13:10-16). The word for foolish is literally “lime”, “varnish”. They covered sins under a nice looking coat of varnish (Eze 22:28). They did not want to make people feel guilty. They are soft healers who have caused stinking wounds. Not only do they not call the people back from their wrong ways, but they actually tempt and encourage the people to go wrong ways.

About the iniquity of the people they did not say a word. A true prophet does speak of the iniquity. False prophets speak what the people like to hear and thus drag the people along to destruction. That is how it went with the false prophets who spoke to Jerusalem.

They have not spoken the truth, but words that come from the darkness. The visions they have seen have not come from the LORD, but from the demons. It has been falsehood and deception. This is evident now, as Jerusalem has fallen. These false prophets led the people down a path that ended in this. The shock of the Babylonian captivity is needed to break the power and influence of the popular prophets and expose them as false prophets.

To the disasters of suffering is added the gloating of “all who pass along the way” who witness the suffering of Jerusalem (Lam 2:15). The various gestures – clap their hands, hissing, shaking their heads – indicate dismay, while the aspect of contempt is also present in them. Surrounding nations, seeing the misery in which Jerusalem is, rejoice and clap their hands for joy. They are also surprised that this is how things have gone with that magnificent city (Psa 48:2).

The enemies also rejoiced over the fall of Jerusalem (Lam 2:16). They put on a big mouth about what has happened to Jerusalem. Their gaping mouths are like those of tearing monsters. This is how they dealt with Jerusalem. With that, a long-held hatred has been satisfied. They hiss to express their disgust for the city. The gnashing of their teeth is an expression of great hatred and anger (Psa 37:12; Acts 7:54).

They wanted to destroy Jerusalem for so long and now have finally succeeded. These words echo their effort that they have made and how satisfied they are now, because the city has finally fallen. This hubris and self-confidence of the enemy makes it difficult for Jerusalem to come to terms with her fate.

In Lam 2:15-16 we also see another picture that we can apply to the Lord Jesus. In it we see what people did when they saw Him in His misery on the cross (Psa 22:7 ; 13 ; Psa 35:21).

While the enemies in the previous verse boast of what they have done, here the poet speaks of Who actually did it (Lam 2:17). The “we” of the previous verse becomes “He” here. Yet the conclusion must not be drawn from the events that the LORD cannot help it all either, that He would have been powerless to prevent it. No, the horrors are God’s deliberate work. He has done what He had planned. He is fulfilling His word that He spoke through Jeremiah and other prophets based on what He said in the law (Lev 26:14-46; Deu 28:15-44). The LORD had often warned them in earlier days, but they would not listen.

Behind the merriment of the enemy lies the anger of the LORD Who has acted without sparing. He has exalted the might, literally horn, of the enemies, which means that He has given them the strength (cf. 1Sam 2:1) to battle against His city and overcome it.

We also should not be blinded by what people do to us, but realize that the Lord is in control of everything. He is behind everything and controls everything. Therefore, with Him alone we can find help in adversity, if it strikes us, and He alone can give relief. With Him are deliverances from all distress, even escapes from death (Psa 68:20).

In Lam 2:16 and Lam 2:17 the letters have been switched in order. In the Hebrew alphabet, ain comes first and then pe. It seems that this happens because in Lam 2:16 the enemy is speaking first, then in Lam 2:17 we are pointed to the LORD. He is the real cause of the misery, not the enemy.

Crying Out to the LORD

Jeremiah’s response about the situation he has seen and described comes in Lam 2:18. Although the destruction has come from the Lord (Adonai) and that destruction has taken place according to His purpose, there is no hope of relief other than from that same Lord. Therefore, the heart of the remnant cries out to the Lord (Adonai). Jeremiah expresses this crying out and addresses the “wall of the daughter of Zion”, by which is meant all the inhabitants within the wall. She must let her tears run down incessantly, day and night. She must allow herself no relief. From her eyes, tears must continually run down.

It is an exhortation to pray in the misery that has befallen them. Prayer is the only thing left in such a situation. It moves the LORD to remember them anyway and to rescue them from their misery. They must do this unceasingly, so that they prove that they expect salvation from Him alone (cf. Lk 18:1-8). They must also do it in full awareness of their sins, while constantly showing repentance for them, day and night.

When night comes into life, there can be begging to the Lord (Adonai) (Lam 2:19). There must be, as soon as the awareness of an invading darkness is there, begging for the children, for the young people. They must pour out their hearts like water before Him (Psa 62:8), which means completely, without reserve. The hands must be lifted up in fervent prayer. Heart and hands go together and in this order: first the heart, then the hands. The stakes of prayer are the little children, the toddlers.

A whole generation is about to perish. We need to lift our hands more to God for the lives of our children, for our youth. Then the Lord can make a new beginning before He comes.