[138] ii. 6.
The central object of the sacred shrine is the altar, where earth seems to meet heaven in the high mystery of sacrifice. Here men seek to propitiate God; here too God would be expected to shew Himself gracious to men. Yet God has even cast off His altar, abhorring His very sanctuary.[139] Where mercy is most confidently anticipated, there of all places nothing but wrath and rejection are to be found. What prospect could be more hopeless?
[139] ii. 7.
The deeper thought that God rejects His sanctuary because His people have first rejected Him is not brought forward just now. Yet this solution of the mystery is prepared by a contemplation of the utter failure of the old ritual of atonement. Evidently that is not always effective, for here it has broken down entirely; then can it ever be inherently efficacious? It cannot be enough to trust to a sanctuary and ceremonies which God Himself destroys. But further, out of this scene which was so perplexing to the pious Jew, there flashes to us the clear truth that nothing is so abominable in the sight of God as an attempt to worship Him on the part of people who are living at enmity with Him. We can also perceive that if God shatters our sanctuary, perhaps He does so in order to prevent us from making a fetich of it. Then the loss of shrine and altar and ceremony may be the saving of the superstitious worshipper who is thereby taught to turn to some more stable source of confidence.
This, however, is not the line of reflections followed by the elegist in the present instance. His mind is possessed with one dark, awful, crushing thought. All this is God's work. And why has God done it? The answer to that question is the idea that here dominates the mind of the poet. It is because _God has become an enemy_! There is no attempt to mitigate the force of this daring idea. It is stated in the strongest possible terms, and repeated again and again at every turn--Israel's cloud is the effect of God's anger; it has come in the day of His anger; God is acting with fierce anger, with a flaming fire of wrath. This must mean that God is decidedly inimical. He is behaving as an adversary; He bends His bow; He manifests violence. It is not merely that God permits the adversaries of Israel to commit their ravages with impunity; God commits those ravages; He is Himself the enemy. He shews indignation, He despises, He abhors. And this is all deliberate. The destruction is carried out with the same care and exactitude that characterise the erection of a building. It is as though it were done with a measuring line. God surveys to destroy.
The first thing to be noticed in this unhesitating ascription to God of positive enmity is the striking evidence it contains of faith in the Divine power, presence, and activity. These were no more visible to the mere observer of events in the destruction of Jerusalem than in the shattering of the French empire at Sedan. In the one case as in the other all that the world could see was a crushing military defeat and its fatal consequences. The victorious army of the Babylonians filled the field as completely in the old time as that of the Germans in the modern event. Yet the poet simply ignores its existence. He passes it with sublime indifference, his mind filled with the thought of the unseen Power behind. He has not a word for Nebuchadnezzar, because he is assured that this mighty monarch is nothing but a tool in the hands of the real Enemy of the Jews. A man of smaller faith would not have penetrated sufficiently beneath the surface to have conceived the idea of Divine enmity in connection with a series of occurrences so very mundane as the ravages of war. A heathenish faith would have acknowledged in this defeat of Israel a triumph of the might of Bel or Nebo over the power of Jehovah. But so convinced is the elegist of the absolute supremacy of his God that no such idea is suggested to him even as a temptation of unbelief. He knows that the action of the true God is supreme in everything that happens, whether the event be favourable or unfavourable to His people. Perhaps it is only owing to the dreary materialism of current thought that we should be less likely to discover an indication of the enmity of God in some huge national calamity.