Chapter 2

1 Jeremiah lamenteth the misery of Jerusalem. 20 He complaineth thereof to God.

1. How. Heb. Хekah (see on ch. 1:1).

This chapter is an acrostic poem of the same type as ch. 1 (see on ch. 1:1).

His anger. Reference to God’s anger recurs in vs. 3, 6, 21, 22 and sets the theme for this chapter, namely, the fury of divine wrath.

The beauty of Israel. Or, “the glory of Israel.” This may be a reference to the Temple (see on Isa. 60:7; 63:15).

His footstool. That is, the sanctuary (Ps. 99:5; 132:7), with particular focus on the ark (1 Chron. 28:2; see on Eze. 43:7).

2. The Lord. In amplification of the thought in ch. 1:12–15, the prophet here ascribes to Jehovah all of Judah’s affliction, which he narrates in detail. The Lord is often said to do that which He does not prevent (see on 2 Sam. 24:1). Thus the prophet emphasizes the ethical nature of Judah’s distress.

Habitations. Heb. neХoth, “pasturelands,” or “abodes.” NeХoth is repeatedly used of the dwelling places of shepherds, and their pasturelands (Ps. 23:2; 65:13; Jer. 9:19; 23:10; 25:37; Amos 1:2). Here the word evidently refers to the unfortified places of Judah, in contrast with the “strong holds” mentioned immediately after.

Polluted the kingdom. This was the people whom God had destined to be “a kingdom of priests, and an holy nation” (Ex. 19:6).

3. Horn. Frequently used as a symbol of strength, glory, or pride (see Deut. 33:17; Job 16:15; Ps. 75:4; Jer. 48:25; Amos 6:13).

Drawn back. In times past God’s protecting hand had been used in defense of His people (Ex. 6:6; Ps. 98:1–3). Now every restraint has been removed from the enemy (see Ps. 74:11).

4. Like an enemy. The prophet could not go so far as to say that the Lord was Judah’s enemy, for He was not. While using the enemies of the Jews to punish them, God seemed to them as an enemy, yet His judgments were poured out that His people might return to Him.

His right hand. See on v. 3. Now God’s right hand not only has ceased to protect the people of Judah, but also is portrayed as being actively turned against them.

In the tabernacle of the daughter of Zion. The traditional Hebrew punctuation indicates that this phrase belongs at the end of the verse.

5. Her palaces. Verses 5–8 portray the progressive steps in the destruction of the city: the palaces and forts, the Temple, the altar, and the walls. Four weeks after the capture of Jerusalem the Babylonian commander, Nebuzar-adan, had burned the Temple, the royal palace, the leading residences, and broken down the walls (Jer. 52:12–14).

His strong holds. Literally, “fortifications.” The variation in gender here probably is the result of thinking of the palaces as belonging to Jerusalem, “the daughter of Judah,” while the fortified cities (including Jerusalem herself) belong to the country, Israel.

Mourning and lamentation. Heb. taХaniyyah waХaniyyah. These synonymous words, both from the Hebrew verb Хanah, “to mourn,” are very effective poetically (see Jewish Publication Society Version, “mourning and moaning”). The same Hebrew words are also used in Isa. 29:2.

6. Tabernacle. Reference is apparently to the swiftness with which the Temple was destroyed.

To be forgotten. God’s judgments on Judah—the destruction of the Temple and deportation of the population—had resulted in the discontinuance of Sabbath and feast-day services in the Temple (see ch. 1:4). The prophet is looking at conditions as they exist from the standpoint of the ruined city and does not mean to imply that God had purposed a cessation of Sabbath observance by His people (see Jer. 17:27; Zeph. 3:18).

7. Noise. The tumult of the victorious Babylonian soldiers as they loot the sanctuary is compared with the shouting, singing, and dancing of the Israelites at their great yearly assemblies (see Ps. 42:4; 74:3–8; Isa. 30:29).

8. Stretched out a line. That is, a measuring line. This expression is used in Zech. 1:16 in reference to the rebuilding of the Temple. In 2 Kings 21:13 and Isa. 34:11 it is used, as here, of judgment and destruction. The implication is that as the architect builds with precision, so also does God destroy.

His hand. See on vs. 3, 4.

9. The law is no more. Literally, “[there is] no law.” This may be interpreted, either (1) that the law is no longer in force because the king and princes are in exile, or (2) that these rulers are captive in a land where the law of God is not recognized. However, the Heb. torah, “law,” is a word of very broad usage, with the basic meaning of “instruction” (see on Deut. 31:9; Prov. 3:1). In its present context it does not seem unreasonable to understand torah here to refer to the whole framework of counsel and guidance that had departed from Judah with the exile of her government, her priests (to whom was especially committed the teaching of torah), and her prophets.

Her prophets. See Ps. 74:9; Eze. 7:26. This is a reference to the group of professional men who constituted the prophetic class, or party, in Judah, and who had been unfaithful to their calling (Jer. 18:18; 28:1–17). It does not include faithful prophets like Jeremiah, Ezekiel, and Daniel, who all received divine revelations after the fall of Jerusalem (Jer. 42:4, 7; Eze. 32–48; Dan. 5–12).

10. Dust … sackcloth. Signs of mourning (Joshua 7:6; 2 Sam. 13:19; Neh. 9:1; Job 2:12).

11. My bowels. See on ch. 1:20.

Liver. Literally, “the heavy organ.” The liver was thought by the ancients to be the heaviest of all the abdominal organs. Inasmuch as the viscera were considered to be the seat of the emotions, the “pouring out of the liver” is a striking figure indicating extreme emotional upheaval.

12. To their mothers. Here is portrayed the most pitiful picture of all that warfare brings, the cries of starving children in the arms of helpless parents.

Corn and wine. Representative of solid and liquid food in general (see Deut. 11:14).

Soul was poured out. When they died of hunger at their mothers’ breasts (see on Ps. 16:10; 1 Kings 17:21).

13. Equal to thee. The thought of this verse is that there is no one else who has suffered as greatly as Jerusalem and whose experience might be held up to her by way of comfort. Her punishment is made more keen by the thought that never before has anyone suffered as severely as she.

14. Foolish things. The implication is that the unfaithful prophets of Judah had devised visions to please the people (see Lam. 2:9; Micah 3:5).

Discovered. Literally, “uncovered,” or “revealed” (see ch. 4:22).

Burdens. This word is probably to be taken here in its secondary sense, “an utterance,” that is, “a prophetic message,” which to a true prophet of God was a burden until it was faithfully delivered (see on Isa. 13:1; Eze. 12:10).

Causes of banishment. Or, “enticements.” The Hebrew word from which this is translated occurs only once in the OT, so its exact meaning remains uncertain. The bitter denunciation here heaped upon false prophets stands as a warning to all who speak for God (see Eze. 12:24; 13:6–9; 22:28). A major share of the responsibility for Judah’s suffering is laid upon those who led her astray in the name of the Lord.

15. Hiss. See on Jer. 18:16.

Wag their head. Usually an expression of scorn (see Matt. 27:39; Mark 15:29).

16. All. The Hebrew letters peХ and Фayin, which begin vs. 16, 17 respectively in the Hebrew Bible, are in the reverse of their usual alphabetical order (see on ch. 1:1). No satisfactory explanation for this change has been found. The reversal occurs also in ch. 3:46, 49 and in ch. 4:16, 17, and is thus characteristic of the author of Lamentations.

Opened their mouth. That is, to devour (see Ps. 22:13).

Gnash the teeth. An expression of hatred and contempt (see Ps. 35:16; 37:12).

17. Days of old. Many centuries before, God had warned Israel of the calamities that would come upon her if she persisted in disobeying Him (Lev. 26:14–39; Deut. 28:15–68). A long succession of prophets had repeated these warnings. Now they are fulfilled.

Horn. See on v. 3.

18. Their heart. The antecedent, though not stated, most logically is understood to be the people of Judah.

O wall. As in v. 8, the wall is taken as representing the city of Jerusalem.

Apple of thine eye. Generally understood to refer to the pupil of the eye, or perhaps to the eyeball itself.

19. Arise. Heb. qum (see on Mark 5:41). The thought here is of one arising from bed, as the setting in this text is at night.

Beginning of the watches. In OT times it was usual among the Jews to divide the night into three parts, or “watches”: the first from sunset till about ten o’clock, the “middle watch” (Judges 7:19) from ten till about two, and the “morning watch” (Ex. 14:24; 1 Sam. 11:11) from two till sunrise. Here the thought seems to be that throughout the night—at dark, late in the evening, and in the early hours of the morning, when everyone is fast asleep—the people of Jerusalem are called forth from their beds to seek the Lord in their dire extremity.

Pour out. See on v. 11.

Lift up thy hands. Anciently, a common posture while praying (see Ps. 28:2; 63:4; 119:48; 134:2; 1 Tim. 2:8).

Top of every street. See Lam. 4:1; Isa. 51:20; Nahum 3:10. Ancient cities were not generally laid out according to a plan; streets were often little more than crooked passageways leading to open squares and other centers of public concourse. The “top,” or “head,” of the street evidently refers to its opening into a square or intersection.

20. Behold. Verses 20–22 constitute the prayer that Judah makes to the Lord in response to the cry of v. 19.

Consider. Jerusalem does not seek to instruct God as to what He should do. In a spirit of true prayer and repentance, she calls only for His attention, recognizing that the Father knows better than she what is best for her.

To whom. The frightful scenes depicted were brought, not upon a heathen nation, but upon God’s chosen people, to whom His richest blessings had once been promised on condition of their obedience (see Gen. 12:2, 3, 15:5; 18:18; 26:3, 4; 28:14; Deut. 28:1–13; 30:1–10; 33). So those who claim the richest promises of God take upon themselves a corresponding responsibility to allow the righteousness of Christ to cover their lives, that they may not be found unworthy of the blessings they desire.

The extremity of Israel’s suffering is indicative of the immeasurable richness of the blessings the nation would have received had it remained faithful to Jehovah.

Eat their fruit. That is, their children (see ch. 4:10). Such atrocities in time of extremity were prophesied in Deut. 28:53; Jer. 19:9. That is actually happened is testified by the narrative in 2 Kings 6:28, 29.

Of a span long. Heb. tippuchim. This word is somewhat obscure, for it appears nowhere else in the OT. It has been variously translated, “of handbreadth,” “swaddled,” “dandled,” “of tender care,” “fully formed and healthy,” etc. Whatever the exact meaning of tippuchim, it seems to indicate that the children were lovable little babes, who would have been greatly cherished and protected in ordinary times.

22. A solemn day. See on ch. 1:15.

Ellen G. White comments

1–4PK 462

13   PK 463

15   GC 17