first. If man is born to trouble, he who seems at one time to have an unfair advantage will have to pay for it by the keener suffering of bis adversity when that comes. 2. This fact should warn its against the folly of enjoying the present without prepctring for the future. The more heartily we enjoy earthly treasures the worse will be our distress if we have no treasure in heaven to inherit. 3. It is foolish to yield to fond regrets of the pleasant things in the days of old. The past cannot be recalled. Let it die. The future is ours. The west will not brighten again with a return of the fading glow of sunset, but a new day will break in the east. 4. We may call to mind the happy things in days of old, not to increase our present distress, hut to encourage hope. The sun did shine, then it may shine again. God is the same now as ever. If he blessed in the past he can bless in the futuie. Former mercies encourage us to hope for better things still to come.
Ver. 12. — Sorrow unequalled, yet unheeded. Jerusalem sits alone in her unparalleled grief, and the bitterness of it is intensified by the pitiless disregard of spectators. Bedouins of the desert pitch their tents in sight of her ruined towers, and merchants passing north and south see her deserted streets, and yet all gaze unmoved at the heart-rending picture.
I. The sorrow was unequalled. 1. Never was city more favoured than Jerusalem. She was the chosen seat of Divine grace. In her temple stood God's mercy-seat. High privileges of revelation and spiritual blessings descended on her sons and daughters. The loss of these privileges brought a distress that men who had never enjoyed them could not reel. They who have tasted of the heavenly gift will find the outer darkness more terrible than those who have had no anticipation of the joys of the wedding feast. Apostate Christians will suffer agonies which the heathen and godless will not have to endure. 2. Never was city more loved than Jerusalem. This city of sacred memories and tender associations was dear to the hearts of her inhabitants. Her overthrow brought a grief that was proportionate to this love. The most fatal wound is one aimed at the heart. We are pained most cruelly when we are wounded in affection. What grief can be greater than that of parents for ruined children, and especially when the parents' sin has been the children's temptation ? 3. Never was city more visited by Divine wrath than Jerusalem. Here is the secret of her deepest trouble. She is afflicted in the day of God's fierce anger. God is most angry with her because she has sinued against most light, most ungratefully, and most rebelliously.
IL The sorrow was unheeded. It would be thought that such unequalled grief would arrest the attention of the most hasty and strike pity into the hardest. But no ; it seems that all will pass by with cold and stony indifference. 1. Note the causes of this indifference. (1) Callousness. Men look with the eye who do not feel with the heart. The very sight of misery often encountered hardens men's sensibilities. (2) Selfishness. People are self-absorbed. Sympathy requires effort, attention, self-renun- ciation. It costs more than the selfish will give. (3) Contempt. The worst trouble of Jerusalem was her humiliation. But humiliation leads to contempt. Now, it is hard to pity those who are despised. 2. Consider the exceptions to this indifference.
(1) Oood Samaritans. Thank God, such exist, though no synagogue honours them. One such is worth scores of priests and Levites who "pass by on the other side."
(2) Tlie Divine compassion. The sufferer looks down and looks around him and sees no pity. If he will look up, he will see that the very Being who smote in righteous wrath is waiting to heal in merciful forgiveness (Hosea vi. 1).
In conclusion, a parallel may be drawn between the sorrow of Christ and that of Jerusalem. The text cannot be understood to be written of our Lord. But it may illustrate that sorrow which far surpassed all other human grief. To how many is it as nothing I They pass the cross as Arabs and Phoenicians passed Jerusalem in her ruin. Yet, is It nothing to them ? (1) Their sins caused Christ's sorrow. (2) Christ's sorrow can save their souls. ^") Christ'" sorrow calls, not for pity, but for gratitude and faith.
Vers. 13, 14. — Fourfold trouble from Qod. I. The trouble is from God. This ii the characteristic of it that the writer dwells upon with most concern. 1. We should recognite the Divine origin of trouble. We miss the meaning and purpose of it if w« d«
THE LAMENTATIONS Oi' JEREIUAH, Loh. 1 1— 22
not see the hand that sends it. Earthly means may be used, as the King of Babylon was the agent for the destruction of Jerusalem. But all puuishmeut for sin is inflicted by the Judge of sin. 2. We should remember that trouble from Qod is most terrible trouble. It springs from that most fierce anger, the anger of outraged love. It is directed by almighty power and cannot be evaded or resisted. It stups the alleviation of the best consolations by flowing from the same source from which those consolations would come. 3. We should observe the purpose of trouble from Qod. He doth not willingly afdict. If he sends distress it is for an object. What is that object ? It may be to punish sin ; then let us search out the sin and repent of it. It may be to wean us from earth ; then let us cease from the idolatry of carnal things. It may be to teach us our weakness ; then let us learn humility in our trouble. It may be to train us in patience and faith and spirituality ; then let these graces have their perfect work.