The new aspect of the misery of Jerusalem is thus set forth as one of degradation and ignominy. The vision of sin is immediately followed by a scene of shame. Commentators have been divided over the question whether this picture of the humiliated woman is intended to apply to the sin of the city or only to her misfortunes. In favour of the former view, it may be remarked that uncleanness is distinctly associated with moral corruption: the connection is the more appropriate here inasmuch as a confession of sin immediately precedes. On the other hand, the attendant circumstances point to the second interpretation. It is the humiliation of the condition of the sufferer, rather than that condition itself, which is dwelt upon. Jerusalem is despised, "she sigheth," "is come down wonderfully," "hath no comforter," and is generally afflicted and oppressed by her enemies. But while we are led to regard the pitiable picture as a representation of the woful plight into which the proud city has fallen, we cannot conclude it to be an accident that this particular phase of her misery succeeds the mention of her great guilt. After all, it is only the underlying guilt that can justify a verdict which carries disgrace as well as suffering for its penalty. Even when the judgments of men are too confused to recognise this truth with regard to other people, it should be apparent to the conscience of the humiliated person himself. The humiliation which follows nothing worse than a fall into external misfortunes is but a superficial trouble, and the consciousness of innocence can enable one to submit to it without any sense of inward shame. The sting of contempt lies in the miserable consciousness that it is deserved.
Thus we see the punishment of sin consisting in exposure. The exposure which simply hurts natural modesty is acutely painful to a refined, sensitive spirit; and yet the very dignity which it outrages is a shield against the point of the insult. But where the exposure follows sin this shield is absent. In that case the degradation of it is without any mitigation. Nothing more may be necessary to constitute a very severe punishment. When the secrets of all hearts are revealed the very revelation will be a penal process. To lay bare the quivering nerves of memory to the searching sunlight must be to torture the guilty soul with inconceivable horrors. Nevertheless it is a matter for profound thankfulness that there is no question of a surprising revelation of the sinner's guilt being made to God at some future time, some shocking discovery which might turn His lovingkindness into wrath or contempt. We cannot have a firmer ground of joy and hope than the fact that God knows everything about us, and yet loves us at our worst, patiently waiting for repentance with His offer of unlimited forgiveness. Exposure before God is like a surgical examination; the hope of a cure, if it does not dispel the sense of humiliation--and that is impossible in the case of guilt, the disgrace of which to a healthy conscience is more intense before the holiness of God than before the eyes of fellow-sinners--still encourages confidence.
The recognition of a moral lapse at the root of the shame of Jerusalem, though not perhaps in the shame itself, is confirmed by a phrase which reflects on the culpable heedlessness of the Jews. The elegy deplores how the city has "come down wonderfully" on account of the fact that "she remembered not her latter end." It is quite confusing and incorrect to render this expression in the present tense as it stands in the Authorised English Version. The poet cannot mean that the Jews in exile and captivity have already forgotten the recent horrors of the siege of Jerusalem. This would be flatly contrary to the motive of the elegy, which is to give tongue to the sufferings of the Jews flowing out of that disaster. It would be impossible to say that the calamity that inspired the elegy was no longer even remembered by its victims. What an anti-climax this would be! Clearly the poet is bewailing the culpable folly of the people in not giving a thought to the certain consequences of such a course as they were following; a course that had been denounced by the faithful prophets of Jehovah, who, alas! had been but voices crying in the wilderness, unnoted, or even scouted and suppressed, like the stormy petrels hated by sailors as birds of ill-omen. In her ease and prosperity, her self-indulgence and sin, the doomed city had failed to recollect what must be the end of such things. The idea of remembrance is peculiarly apt and forcible in this connection, although it has a relation to the future, because the Jews had been through experiences which should have served as warnings if they had duly reflected on them. This was not a matter for wild guesses or vague apprehensions. Not only were there the distinct utterances of Jeremiah and his predecessors to rouse the thoughtless; events had been speaking louder than words. Jerusalem was already a city with a history, and that history had even by this time accumulated some tragic lessons. These were subjects for memory. Thus memory can become prophecy, because the laws which are revealed in the past will govern the future. We are none of us so wholly inexperienced but that in the knowledge of what we have already been through we may gain wisdom to anticipate the consequences of our present actions. The heedless person is one who forgets, or at all events one who will not attend to his own memories. Such recklessness is its own condemnation; it cannot plead the excuse of ignorance.