Next the prophet sets forth without disguise or attenuation the ways
of God's displeasure with His people. This was true; and it was right
both to feel and to own it, though the owning it to such a God makes it
far more painful. "Thou hast covered with anger, and persecuted us;
thou hast slain, thou hast not pitied. Thou hast covered thyself with a
cloud, that our prayer should not pass through. Thou hast made us as
the off-scouring and refuse in the midst of the people." (Ver. 43-45.)
There are times when it does not become the saint to seek a deprecation
of a chastening - where, if prayer were ignorantly so made, it were a
mercy that it should not be heard, And so it was for Jerusalem then.
The divine sentence must take its course, however truly God would prove
His care of the godly under such sorrowful circumstances.
Then in verses 46-48 he expresses his sense of the reproach heaped
on them by their enemies; so that between inward fear and outward
desolation the wretchedness was unparalleled. "All our enemies have
opened their mouths against us. Fear and a snare is come upon us,
desolation and destruction. Mine eye runneth down with rivers of water
for the destruction of the daughter of my people." Only those could
know it who had been favoured of God as they had been; only one who
knew Him as Jeremiah could feel and tell it out as he does, It is but
to be expected that some should feel his lamentations to be excessive,
as others do the glowing anticipations of the prophets; faith would
receive and appreciate both, without criticizing either.
In the next stanza he repeats the words of the last in order to
bring Jehovah in. Faith does not hinder but increases grief because of
the deplorable state of that which is near to God, when its state is so
evil as to be the object of His judgments; yet it is assured that such
grief is not unavailing but that He will surely intervene. "Mine eye
trickleth down, and ceaseth not, without any intermission, till Jehovah
look down, and behold from heaven. Mine eye affecteth mine heart
because of all the daughters of my city." (Ver. 49-51.)
In verses 52-54 the prophet sets forth by various figures the
calamities which fall on the Jews from their enemies. "Mine enemies
chased me sore, like a bird, without cause. They have cut off my life
in the dungeon, and cast a stone upon me. Waters flowed over mine head;
then I said, I am cut off." They were no more than as a bird before
skilful fowlers, as one shut up in dungeons secured by a stone
overhead, as one actually overwhelmed in waters rolling over him.
But prayer may be and has been proved effectual even in their
distresses; and so the following verses show as with Jeremiah. "I
called upon Thy name, O Jehovah, out of the low dungeon. Thou hast
heard my voice: hide not thine ear at my breathing, at my cry. Thou
drewest near in the day that I called upon thee; thou saidst, Fear
not." (Ver. 55-57.)
And here it may be as well to point out the danger of those who cite
Psalm 22: 1, as an ordinary saint's experience, despising or at least
failing to use the lesson scripture gives us, that those words suited
Jesus on the cross, and certainly no Christian since. He was thus
forsaken then that we might never be. It is not then true that the
believer under any circumstance is forsaken of God. Jesus only could
say in the fulness of the truth, both "My God" and "Why hast thou
forsaken me?" And even He never did nor could, I believe, have said
these words save as atoning for sin. To suppose that, because David
wrote the words, he must have said them as his own experience, is to
make the Psalms of private interpretation, instead of recognizing the
power of the Spirit who inspired them. Psalm 16 might as well or better
be David's experience; yet it needs little discrimination to see that
both in their full import belong to Christ exclusively, but in wholly
different circumstances.
"O Jehovah, thou hast pleaded the causes of my soul; thou hast
redeemed my life. O Jehovah, thou hast seen my wrong; judge thou my
cause. Thou hast seen all their vengeance and all their imaginations
against me." (Ver. 58 60.) The prophet is confident that He will appear
for vindication and deliverance. The deep and deserved humiliation put
on His people does not weaken his assurance or stifle his cry. On the
one hand, if He has seen the wrong of the righteous, He would judge his
cause; on the other, He had seen all the foe's vengeance and
imaginations against him.
This is repeated in the next verses, in connection with what Jehovah
had heard. "Thou hast heard their reproach, O Jehovah, and all their
imaginations against me: the lips of those that rose up against me, and
their device against me all the day. Behold their sitting down, and
their rising up; I am their music." (Ver. 61-63.) At all times
throughout their daily life his sorrow was their desired object and
liveliest pleasure.
In the closing strain the prophet prays according to the righteous
government of God for the earth. "Render unto them a recompense, O
Jehovah! according to the work of their hands. Give them sorrow of
heart, thy curse unto them. Persecute and destroy them in anger from
under the heavens of Jehovah." (Ver. 64-66.) It is no light thing in
God's eye that His enemies should find only a matter for mirth in the
sufferings and sorrows of those who were under His mighty hand. If the
righteous are thus saved with difficulty, what will it be when judgment
falls on the ungodly? Even under the gospel we may love and should
rejoice in the prospect of the Lord's appearing, though we know what
fiery indignation must consume the adversaries. Here of course the
prayer is according to a Jewish measure, though none the less just. We
are called to higher and heavenly things.