This week, we shall study of the book of Lamentations in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Book of Lamentations
There is little doubt that Jeremiah is the author of this book and “Ancient tradition…is unanimous in ascribing it to the prophet Jeremiah” (NCBC, 6). Concerning the setting, the Septuagint (the Greek version of the Old Testament) has an introduction added before Lamentations 1:1 which says, “And it came to pass, after Israel was taken captive, and Jerusalem made desolate that Jeremiah sat weeping, and lamented with this lamentation over Jerusalem, and said…”
The literary form of this book is quite unique in that:
Chapters 1 & 2: are written as acrostic poems (kind of like Psalm 119) using a new Hebrew alphabet to begin each of the 22 verses.
Chapter 3: with 66 verses, has three verses for each letter of the alphabet;
Chapter 4: like chapters 1 & 2 is also an acrostic poem of 22 verses. It might be worth-noting that while the Hebrew letters in chapter 1 are arranged according to the normal sequence of the Hebrew alphabets, chapters 2-4 reverse the order of the 16th & 17th alphabets, placing “’peh” in front of “’ayin” (NCBC, 4)
Chapter 5: is not an acrostic poem, but it also has 22 verses with the 2nd half of each verse shorter than the first, hence conveying “a somber effect of diminuendo” (Scofield).
1:1-6—The Lament Over the Desolation of Zion and Judah
(1) With the last chapter of Jeremiah (ch.52) still fresh in your mind, if you were Jeremiah sitting, say on the Mount of Olive and looking at the Jerusalem, as LXX suggests, what might you see?
(2) In these opening verses, Jeremiah does not only look at the present desolation but remembers the former days of the city and the nation:
a. What contrasts does he employ in v. 1?
b. What has added to her bitterness? (v. 2)
(3) What insight does Jeremiah 52:6-8 provide in your understanding of his lament in v. 3?
(4) In depicting their demise, Jeremiah mentions priests, young women, children and princes (vv. 4-6) to indicate that all have met with the same fate:
a. What reason does he give for their collective demise? (v. 5)
b. What does he mourns over particularly in v. 4a?
1:7-11—The Affliction of Jerusalem—the focus is on Jerusalem as the capital where the treasures and the temple were:
(5) In depicting the despise of Jerusalem by her enemies:
a. What imagery was used for the shame that fell upon her? (vv. 8b-9)
b. How appropriate was this considering the sin that she has committed? (v. 8a)
(6) What has her shame and insult extended to? (v. 10)
1:12-20—Jeremiah Personalizing His Lament
(7) In the midst of his lamentation for the city, why does Jeremiah change to first person?
(8) “Look, Lord and consider, for I am despised” (1:11b-14)
a. Why does Jeremiah call on the passers-by to look and see? (v. 12)
b. He uses several imageries to depict the pouring out of God’s anger:
i. What does the imagery of fire serve to portray? (v. 13a)
ii. What about the spreading of a net? (v. 13b)
iii. What does the imagery of the yoke depict? (v. 14)
(9) No one to comfort (1:15-21)
a. In describing their crushing defeat (v. 15):
i. Why does Jeremiah call Judah the “Virgin Daughter”?
ii. Why does he liken their defeat as the Lord trampling on a winepress?
b. What is the thing that causes him to weep and overflow with tears? (vv. 16-17)
c. What should all the peoples who care to look and listen learn from the demise of Jerusalem? (vv. 18-19)
d. Since the rebellious is Jerusalem (and her people), why should the prophet feel such a deep torment himself? (v. 20)
1:21-22—Calling for Vengeance
(10) On what basis does Jeremiah call upon God to punish the enemies of God’s people?
(11) What judgment has God already announced on the enemies of His people? (see Jeremiah 25:12ff)
(12) What is the main message to you today and how may you apply it to your life?
本週我們會研讀舊約耶利米哀歌。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
耶利米哀歌
耶利米是這哀歌的作者是毫無疑問的，“古時的傳統……一致肯定是先知耶利米寫的” (NCBC, 6) 。至於其寫作的背景，聖經七十士(希臘文) 譯本就在耶利米哀歌1:1前加上這些註釋：“當時在以色列人被擄、耶路撒冷成為荒涼後，耶利米坐下哭泣，作此哀歌，哀悼耶路撒冷說……”
這書的原著用很特別的詩歌體材：
第一、二章：是按字母編排(與詩篇第119篇相似) ，每節以一個希伯來字母作開始，共22節；
第三章： 共66節，每三節以一個字母作開始；
第四章： 像第一、二章一樣是按22個希伯來字母安排，第二和四章是把第16和第17個字母的次序倒轉過來，把“’peh” 放在 “’ayin” 之前(NCBC, 4) ；
第五章： 不是字母詩，但也是22節所組成，每節的第二行比第一行為短，”因而收(音樂) 漸弱之效” (Scofield) 。
1:1-6—為錫安和猶大哀歎
(1) 我們剛讀過耶利米書第52章，對耶路撒冷的失陷，記憶猶新。按七十士譯本的前言，耶利米坐著望城哭泣，眼所見的會是什麼景象呢？
(2) 在這哀歌的開始，耶利米就想到耶路撒冷和猶大昔日的光景：
a. 他一開始(1:1) 用甚麼來作今昔的比較？
b. 什麼叫這災殃顯得更可悲？(1:2)
(3) 耶利米書52:6-8怎樣幫助我們領會1:3的痛苦？
(4) 他跟著論到祭司、處女、孩童和首領(1:4-6) ，顯出這災殃是無一幸免的：
a. 他指出原因是什麼？
b. 第4節上半節的哀歎特別是指著什麼？
1:7-11—耶路撒冷的艱苦 —其重點是這京城是美物與聖殿的所在：
(5) 形容耶路撒冷在敵人面前蒙羞：
a. 他用什麼作比喻？(1:8-9)
b. 這比喻怎樣貼切的論到他們所犯的罪？
(6) 他們的蒙羞更禍及什麼？(1:10)
11:12-20—耶利米的哀傷轉為個人化
(7) 為何在為耶路撒冷哀悼時，突把這哀傷個人化？
(8) “耶和華阿，求祢觀看，因我甚是卑賤”(1:11下-14)
a. 為何耶利米叫一切過路的來看？(1:12)
b. 他以幾個意像來形容神的忿怒：
i. 「火」是要刻畫著什麼？(1:13上)
ii. 「網羅」是要刻畫著什麼(1:13下)
iii. 「軛」又如何？(1:14)
(9) 無人安慰(1:15-21)
a. 在形容猶大的遭難時(1:15)
i. 為何(原文) 稱猶大為「處女(單數)猶大」？
ii. 踹酒醡是要刻畫出什麼？
b. 是什麼特別使先知眼淚汪汪？(1:16-17)
c. 那些看到先知的痛苦、聽到他說話的人，該從耶路撒冷的遭遇學到什麼功課？(1:18-19)
d. 犯罪的既是耶路撒冷和百姓，何以先知有如此深切個人的痛苦？(1:20)
1:21-22—報冤的呼求
(10) 先知以什麼為理由求神報冤？
(11) 神其實早已怎樣論到他們敵人的結局？(參耶25:12ff)
(12) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“My sins have been bound into a yoke; by his hands they were woven together. They have been hung on my neck, and the Lord has sapped my strength.” (Lam. 1:14)
Irrespective of how modern scholars seek to discredit the Jeremaic-authorship of Lamentations and their effort to date this book to a much later time in Jewish history, the Septuagint (i.e. the Greek translation of the Old Testament completed around 2 B.C. and widely used in Jesus’ time) has helpfully affirmed Jeremiah as its author with this description before 1:1
“And it came to pass, after Israel was taken captive, and Jerusalem made desolate that Jeremiah sat weeping, and lamented with this lamentation over Jerusalem, and said…”
One can imagine the sadness that must have overwhelmed Jeremiah as he sat there; looking at the ruin of Jerusalem and the temple, witnessing the fulfillment of the prophecies that he personally has spoken. As much as the destruction of the city and its people caused him to weep like fire that pierced down into his bones (1:13), he was fully conscious of the fact that such wounds have been self-inflicted by the sin of the people which he describes very vividly with these words as he personalizes those sins as his own:
“My sins have been bound into a yoke; by his hands they were woven together. They have been hung on my neck, and the Lord has sapped my strength.” (Lam. 1:14)
This brings back memory of a time in my life when I could honestly say that I felt my strength sapped out of me, and it was because I had not properly and utterly dealt with my sin. One more day that I allowed myself to carry that sin, it is indeed like yoke that my sin has woven around my neck, not only did I feel that it weighed heavily on me, I could not lift up my head, not to God, nor to anyone.
Fortunately, by the grace and mercy of God, I was able not only to confess my sin to the Lord, but also to the people I offended, and then I could feel the lifting of my yoke and regain my strength from the Lord. While that experience continues to haunt me to these days, it also serves to strengthen my resolve not to allow myself to put on such a yoke again!
「我罪過的軛是他手所綁的，猶如軛繩縛在我頸項上；他使我的力量衰敗。主將我交在我所不能敵擋的人手中。」(哀1:14)
雖然現代的學者試圖否定耶利米是耶利米哀歌的作者，甚至要把寫作的日期推後數百年，但主前二世紀譯成的舊約希臘文聖經，也是主耶穌時代猶太人所通用的，就在耶利米哀歌的開始加上這個註釋：“當時在以色列人被擄、耶路撒冷成為荒涼後，耶利米坐下哭泣，作此哀歌，哀悼耶路撒冷說……”
我們可以想象到耶利米當時坐在那裡，面對毀壞了的耶路撒冷、被燒毀可能仍冒著煙的聖殿、看見神藉他的口所說的預言應驗在眼前，他的心是何等的破碎。雖然這些情景叫他痛苦如「火進入骨頭」(1:13) ，他清清楚楚的知道是因百姓犯罪得罪神之故；就如他把自己代入百姓的光景中說：
“我罪過的軛是他手所綁的，猶如軛繩縛在我頸項上；他使我的力量衰敗。主將我交在我所不能敵擋的人手中。”(1:14)
這句話使我想起自己生命中曾經歷的一段日子，我確是感到神使我的力量衰敗，皆因我沒有好好的、清楚的對付自己的一些罪。每一天當我遲遲不對付那罪，我罪過的軛就如繩縛在我頸項上；我不但感到其重壓，甚至連頭也抬不起來。
感謝神，在祂的恩典與憐憫下，我終於誠實的向神、也向人認錯。立時我的罪軛脫落，如釋重負，並重新得力。雖然這已成過去的事仍間中重現我腦海中，但我不介意，因為藉此我更堅決的要倚靠神，不用重蹈覆轍。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
2:1-10—God’s Fierce Anger—note how the motif of God’s anger is being emphasized in these lines and the three-fold Hebraic parallelism used in each verse, one reinforcing or deepening the idea of the foregoing line:
(1) In describing the fierce anger of the Lord (vv. 1-3)
a. How does Jeremiah speak of the former glory of Israel (v. 1)
b. How does the imagery of a “cloud” serve to depict the anger of God?
c. In the first three verses, what are the verbs used by Jeremiah? How do they collectively depict the “fierce anger” of the Lord?
(2) God as their enemy (vv. 4-7)
a. How does v. 5 sum up the result of God turning into their enemy?
b. Why has God even laid waste His own dwelling place and His altar? (vv. 6-7)
(3) God’s determination to destroy (vv. 8-10)
a. How does v. 8 depict God’s resolve to destroy?
b. What is the respective fate of their king, princes, prophets, elders and young women?
c. What does Jeremiah seek to depict with describing each of their fates?
(4) Jeremiah’s weeping for Jerusalem (vv. 11-17)
a. How does Jeremiah describe his own weeping for Jerusalem? (v. 11)
b. What is the scene that causes him to grieve the most? (vv. 11-12)
c. In seeking to comfort Zion, can the prophet find any events or examples in history that was worse than what happened to Zion? (v. 13) Why or why not?
d. Could their captivity be avoided? (v. 14) Why or why not?
e. As it is, what have they become in the eyes of the world? (vv. 15-16)
f. Do you think calling Jerusalem, “the perfection of beauty, the joy of the whole earth” is an exaggeration? Why or why not? (v. 15)
(5) Calling for Petition (vv. 18-22)
a. In calling the people (both the exile and the remnant) to petition to the Lord, what does the prophet ask the people to do? (vv. 18-19)
b. Do you think it is “too little, too late”? Why or why not?
c. Now, the prophet pleads with the Lord as well (vv. 20-22)
i. What do the three rhetorical questions in v. 20 seek to do?
ii. Why does the prophet take the judgment of the Lord so personally? (v. 22)
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:1-10—神的震怒—特別要留意的是這裡是以希伯來詩的體材，每節分成三行，來加重形容神的忿怒：
(1) 在形容神的震怒時(2:1-3)
a. 先知如何論到以色列昔日的光景？(2:1)
b. 為何以黑雲喻神的忿怒？
c. 要留意看看這三節所用的「動詞」：它們合起來，怎樣顯出神的怒氣？
(2) 神作他們的敵人(2:4-7)
a. 2:4-5論到神「如仇敵」：是要指出什麼？
b. 為何神會叫自己的聖所也遭殃？(2:6-7)
(3) 耶和華的定意(2:8-10)
a. 2:8怎樣顯出神的定意？
b. 神立意的審判是針對那些人？(2: 9-10)
c. 先知如何刻畫各類人的遭遇？
(4) 為耶路撒冷哀哭(2:11-17)
a. 先知怎樣形容他的哀哭？(2:11)
b. 你認為是那情景叫他最感悲痛？(2: 11-12)
c. 為要安慰錫安，先知欲從歷史中找例子作比較。他找到沒有？為什麼？(2:13)
d. 「使你被擄的歸回」，NIV譯為「使你可以避免被擄」(2:14) ：他們這命運是否可以避免呢？為什麼？
e. 結果，世人現在是怎樣看他們？(2:15-16)
f. 這裡稱耶路撒冷曾為「全美的」和「全地所喜悅的」，是否過份誇張的形容？為什麼？
(5) 勸喻向神呼求(2:18-22)
a. 先知勸喻他們(包括餘剩和被擄的) 怎樣向神呼求？(2:18-19)
b. 你認為是否已「太遲」？為什麼？
c. 先知也自己向神呼求(2:20-22)
i. 他提出三個的問題，用意何在？(2:20)
ii. 先知為何這樣個人的感受到神的震怒？(2:22)
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Young and old lie together in the dust of the streets; my young men and young women have fallen by the sword. You have slain them in the day of your anger; you have slaughtered them without pity.” (Lam. 2:21)
As Jeremiah wept for Jerusalem, he gave us an account of the horror that took place in the destruction of Jerusalem in the hands of King Nebuchadnezzar of Babylon (2:20-21). That, unfortunately, was repeated some six hundred years later in A.D. 70 in the hands of the Roman General, Titus. Allow me to repeat the Meditative Article of Day 90 in which an excerpt of Josephus’ account about the latter destruction shows how similar an experience to that of Jeremiah was being repeated:
“The Siege of Jerusalem in the year 70 A.D. was the decisive event of the First Jewish-Roman War. The Roman army, led by the future Emperor Titus, with Tiberius Julius Alexander as his second-in-command, besieged and conquered the city of Jerusalem, which had been occupied by its Jewish defenders in 66A.D.
The siege ended with the sacking of the city and the destruction of its famous Second Temple. The destruction of both the first and second temples is still mourned annually as the Jewish fast Tisha B'Av.
As the Romans slowly crushed the revolt in outlying areas, refugees flooded into Jerusalem for the climactic battle of the war. The Jews inside the city were torn by internal dissent, with various rebel groups vying for control. There was horrendous loss of life, and conditions worsened as the Romans laid siege to Jerusalem in the spring of A.D. 70. Titus’ troops took the outer wall around May and captured the strategic Fortress of Antonia. The destruction of the temple was imminent, but many of the Jewish defenders likely believed that God would defend them and His temple at the last. Nonetheless, at the end of August, the Romans successfully attacked the temple, setting fire to its gate and overwhelming its defenders. With the sanctuary fallen, the Jews lost hope and carnage ensued.
Here is what Josephus (who had acted as a mediator for the Romans and, when negotiations failed, witnessed the siege and the aftermath) wrote about the incident:
‘While the holy house was on fire, everything was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity, but children, and old men, and profane persons, and priests were all slain in the same manner; so that this war went round all sorts of men, and brought them to destruction, and as well those that made supplication for their lives, as those that defended themselves by fighting. The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine anything either greater or more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and a sad clamor of the seditious, who were now surrounded with fire and sword. The people also that were left above were beaten back upon the enemy, and under a great consternation, and made sad moans at the calamity they were under; the multitude also that was in the city joined in this outcry with those that were upon the hill. And besides, many of those that were worn away by the famine, and their mouths almost closed, when they saw the fire of the holy house, they exerted their utmost strength, and broke out into groans and outcries again…the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did nowhere appear visible, for the dead bodies that lay on it; but the soldiers went over heaps of those bodies, as they ran upon such as fled from them…’” (Excerpt from Josephus, Wars 6.5.1)
「少年人和老年人都在街上躺臥；我的處女和壯丁都倒在刀下；你發怒的日子殺死他們。你殺了，並不顧惜。」(哀2:21)
當耶利米坐著為耶路撒冷哀哭時，他更詳細的描述耶路撒冷被尼布甲尼撒怎樣的踐踏、毀壞(2:20-12)。所描述的情景固然可怖，可惜這並非是惟一的一次。及後的歷史給我們知道，耶路撒冷因沒有真正的悔改，繼續遭受同樣殘酷的經歷。容許我在此重複第三年第90天的靈修小篇，內中引述猶太歷史家約瑟夫描述主後70年羅馬提多將軍攻陷耶路撒冷的情景，真與耶利米所記述的相似：
“主後70年，耶路撒冷被圍困，是第一場猶太人和羅馬軍的決定性戰役。雖然猶太人努力的抵抗多年(自主後66年開始) ，終於在該撒的提多將軍領導之下，羅馬軍圍困並攻陷了耶路撒冷。這城被徹底擄掠，也使著名的第二聖殿被毀。至今，猶太人在每年的Tisha B’Av節，為第一和第二聖殿哀悼。
整個過程是這樣的：當羅馬軍慢慢的把外圍的防禦抵抗瓦解，猶太逃兵就湧進耶路撒冷作決定勝的戰爭。在城內，不同的派別卻在內哄爭權。到了主後70年的春天，當羅馬軍入侵耶路撒冷時，猶太人死傷無數，情況急劇變壞。提多的軍隊在五月時佔領了外牆，並攻下具戰略性的安東尼堡。雖然危在旦夕，不少猶太領袖似乎仍堅信神至終會保護他們和聖殿的。到八月，羅馬大軍終於成功的攻入聖殿，放火燒它的門，勝過了防守的猶太人。聖殿一失陷，猶太人盡失所望，終局已定。
史家約瑟夫原是作調停人，但調解失敗後，他親眼目睹這次的慘情。這是他的報導：
「當聖殿被焚燒時，凡可以移動的，都被擄掠；被擒拿的以萬數被殺—不論年齡、不論處境；不論兒童、年老的、是卑賤、是祭司也好—都照樣被殺。故此，無人得以幸免，全被毀滅；求情的和抵抗的也是一樣！火焰燒到遠處，與垂死的呻吟混成迴響。因城在高處，聖所宏立，遠望以為整個城市成了火海。所發出的聲音，是可怕到不能想像—有羅馬兵的吶喊和步操的聲音、有垂死者的呼喚、四面楚歌。餘下的仍死力抵抗，但換來的仍是絕望的呻吟。城內和山上的群眾呼求聲四起，混成一片。除此之外，不少是因饑餓，張口待斃；但當看到聖殿的火焰，仍不禁作出最後的喊叫……但所流出的血比火還多；被殺的遠比殺人的還多，甚至蓋滿了地面，兵士在追趕時，要跳過這些屍體……」”
(摘譯自Josephus, Wars, 6.5.1)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Jeremiah’s lament for Jerusalem and Judah is now turned into a lament of personal suffering:
(1) When Jeremiah says, “I am a man who has seen affliction by the rod of the Lord’s”, is he thinking of the suffering of Jerusalem or his own sufferings as they relate to the fate of Jerusalem? (you may want to consult today’s Meditative Article)
Now, he details the rod of God’s wrath, using “He has” to describe his own affliction:
(2) Vv. 2-3: What has God “indeed” done to him emotionally?
(3) V. 4: what have all these afflictions done to his body?
(4) Vv. 5-9: being hemmed in by God — Jeremiah has been put into a dungeon or prison at least twice (Jer. 37:15; 38:13) and for a long time:
a. Is he referring to his experience in prison only? Why or why not?
b. What is the difference between being “walled in” by men and by God?
c. To those who belong to God, how can we find a way out?
d. Does it work for Jeremiah? (v. 8)
(5) Vv. 10-13: being hunted by God
a. What is worse: to be walled in or to be hunted by God? Why?
b. The first imagery used is that of a bear or lion lying in wait (vv. 10-11)
i. What does this imagery serve to depict?
c. The next imagery is that of an archer (vv. 12-13)
i. What does this imagery serve to depict?
(6) Vv. 14-18: Down and out — he ends his personal lament feeling insulted (v. 14), bitter (v. 15) and trampled (v. 16)
a. How does he sum up his condition? (v. 17)
b. What prosperity and splendor is he referring to? His or Jerusalem?
c. What hope had he had all along from the Lord all these years as a prophet, for Jerusalem and for himself? (v. 18)
d. Why does he think that all hopes are gone now?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這一章是耶利米個人的哀歌。
(1) 耶利米說：“我是因耶和華忿怒的杖，遭遇困苦的人” (3:1) 。你認為他是指自己，還是耶路撒冷的困苦？(可參今天的靈修小篇)
現在，他詳述耶和華忿怒的杖，不斷用「祂(使)/He has」來形容神的杖責：
(2) 他如何論到在神杖責下心靈的苦況？(3:2-3)
(3) 他的身軀又如何？(3:4)
(4) 他論到被囚般的苦況（可參耶37:15; 38:13再次被囚的經歷)
a. 他是單論到上述被囚的苦況而已嗎？為什麼？
b. 他是被神圍困還是被人圍困？分別何在？
c. 屬神的人在被圍困中，會有出路嗎？
d. 耶利米卻如何？(3:8)
(5) 被神追擊(3:10-13)
a. 被神圍困痛苦，還是被神追擊更痛苦？
b. 以熊和獅子為喻(3:10-11)
這喻意要刻畫出什麼？
c. 以弓箭手為喻(3:12-13)
這喻意要刻畫出什麼？
(6) 完全的倒下(3:14-18) —在這小段的哀歌，他以被辱(3:14) ，苦澀(3:15) 和踐踏(3:16) 作結束：
a. 他以什麼來總結他的狀況？(3:17)
b. 「好處/prosperity」是指自己的，還是耶路撒冷的？
c. 「指望」：這麼多年的事奉，他對耶路撒冷和自己的指望是什麼？
d. 為何他感到「毫無指望」呢？
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“I am the man who has seen affliction by the rod of the LORD’s wrath.” (Lam. 3:1)
In the previous two chapters, we have read about how Jeremiah, lamenting and weeping bitterly over the destruction of Jerusalem and Judah, and grieved mournfully especially for the death of his people (2:20-22). It is now followed by a lament over his personal sufferings. One wonders how these laments would be related and what purpose would they serve? Ewald has this insight to offer:
“In consequence of experiences most peculiarly his own, the individual may indeed at first make complaint, in such a way, as here, still deeper despair for the third time begins (vv. 1-18); but, by the deepest meditation for himself on the eternal relation of God to men, he may also very readily come to the due acknowledgment of his own sins, and the necessity for repentance, and thereby also to believing prayer. Who is this individual that complains, and thinks, and entreats in this fashion, whose I passes unobserved, but quite appropriately, into we? O man, it is the very image of thyself! Everyone must now speak, and think, as he does. Thus, it is just by this address, which commences in the most doleful tones, that sorrow for the first time and imperceptibly, has passed into true prayer.” (K&D, 508-9)
「我是因耶和華忿怒的杖，遭遇困苦的人。」(哀3:1)
在上兩章我們讀到耶利米為耶路撒冷和猶大的毀滅而哀哭，特別為自己百姓的死亡而哀悼(2:20-22) 。現在，他特別為自己所遭遇的苦難寫出哀歌。我們或許會問，這是他為自己還是仍為耶路撒冷而寫的呢？上代解經家Ewald有這樣的見解和領會：
“他確是為自己個人的經歷(而發出埋怨) 。雖然是以更深的絕望來開始這埋怨(3:1-18) ，但藉著深深的為自己思想，想到神與人那永遠的關係；就驅使他很快的(看到)承認自己的罪，認識悔改的必需和要帶信心來祈求。究竟是誰在埋怨、在深思、在這樣的祈求，而不其然、正確的由「我」轉到「我們」呢？是的，這正是你(我)的寫照！我們每一個人當像耶利米這樣思想、說話和行事。因此，藉這樣的說話，由哀傷為始，不其然的就變成真摯的禱告了。” (K&D, 509)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
3:19-39—God’s Compassion
(1) As Jeremiah remembers his affliction and his wandering, how downcast is he? (3:18)
(2) Yet, he also remembers something that brings him hope (vv. 22-24):
a. What does he remember that assures him of God’s great love and concludes that His compassions never fail? (v. 22)
b. What makes him understand that His faithfulness is great? (v. 23)
c. What causes him, in spite of all his afflictions and bitterness, to continue to wait for God? (v. 24)
(3) God is good and so is affliction (3:25-36)
a. Jeremiah poetically speaks of three things that are “good” in vv. 25-27
i. What are they?
ii. Why are they so “good”?
b. What are the three things that one should do in bearing his yoke (or burden) before the Lord? (vv. 28-30)
c. What three reasons does Jeremiah give to support his advice? (vv. 31-33)
(4) As if he senses that the hearers may not agree with his advice, what additional three reasons does he give in telling us to submit to God through three rhetorical questions in vv. 37-39?
(5) Do you agree with Jeremiah? Why or why not?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:19-39—神的憐憫
(1) 記得昨日思想的最後一節(3:18) 怎樣形容耶利米的心境？
(2) 現在他想起了一件事，突然叫他產生指望(3:22-24)
a. 是什麼使他肯定神的慈愛，並認定神的憐憫不會斷絕？(3:22)
b. 是什麼使他明白神的誠(信) 實極其廣大？(3:23)
c. 在如此困苦中，是什麼叫他繼續等候神？(3:24)
(3) 一切是好的(3:25-36)
a. 耶利米在詩中(3:25-27) ，三次的說是「好的」 (註：“必施恩給他” 原文是“對他好”)
i. 每次所論到的是什麼？
ii. 為何是好的？
b. 論到要負神所加的軛(或重壓) ，他指出那三個當作的(或當有的態度) ？(3:28-30)
c. 他也舉了那三個原因來支持他的話？(3:31-33)
(4) 他似乎意味到我們的反對，就藉著三個問題道出什麼原因來提醒我們？(3:37-39)
(5) 你同意耶利米所說的嗎？為什麼？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Because of the LORD’s great love we are not consumed, for His compassions never fail. They are new every morning; great is your faithfulness.” (Lam. 3:22-23)
As Jeremiah sat before the ruins of Jerusalem, weeping and lamenting not only the destruction of Jerusalem and his people, it appeared that he also called to mind all the sufferings, insults and pains he endured because of his ministry as a prophet. Not only did he lament his affliction, he also fell into despair as if his faithfulness and his trust in God had come to naught! As He fell under the bitterness of his memory, he ended his personal poem of lament by saying, “My splendor is gone and all that I had hoped from the Lord” (3:18).
However, it was when he appeared to be reaching the end of his rope that he suddenly recalled something that caused him to have a complete turnaround in his faith in God and even caused him to have hope once again, and this is a secret that all God’s children should and could learn: “Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness. I say to myself, “The LORD is my portion; therefore I will wait for him.”” (3:22-24) There are three things that Jeremiah draws his attention to:
(1) “We are not consumed”: sure the nation is no more; Jerusalem is not more; and even the temple is no more; but there is a remnant that God has preserved for Himself. You see, in our plight, we can look at all the losses and calamities we have suffered, or we can focus on what God has, in the process, preserved for us or protected us from. This is, accordingly to Jeremiah, evidence that God’s compassions have not been consumed (Calvin, 407);
(2) “There are new every morning”: but to be able to observe that God is renewing His compassion to us every morning (i.e. bringing light into our darkness), we need to choose to look for them by faith and through His truth which is the meaning of His faithfulness (Calvin, 408). That also means that we need to look with our eyes by faith and not by our physical sight; and
(3) “The Lord is my portion”: because of our repentance and faith in Jesus Christ, we have become His children (Jn. 1:12); as a result, we are His and He is ours forever. That relationship will never change.
Having considered these previous thoughts, is your soul still downcast?
「我們不致消滅，是出於耶和華諸般的慈愛；是因他的憐憫不致斷絕。每早晨，這都是新的；你的誠實極其廣大！」(哀3:22-23)
當耶利米坐著為耶路撒冷哀哭時，他不但是為耶路撒冷和他的百姓的悲慘的遭遇而哀鳴，他更想到自己多年作先知所帶來的苦難、羞辱和痛苦。他這樣的思索，竟叫他陷入了絕望當中，以為他忠心的事奉和對神的信靠都是徒然的。就在這苦澀的回憶中，他作出這樣的哀鳴：“我就說：我的力量衰敗；我在耶和華那裡毫無指望！”(3:18)
正當落在自憐的深處時，他突然想起一件事，叫他全然的轉過來，重拾對神的信心，甚至使他重新產生希望。究竟他想起什麼呢？他這甚值得我們學習的秘訣又是什麼呢？
“我想起這事，心裡就有指望。我們不致消滅，是出於耶和華諸般的慈愛；是因他的憐憫不致斷絕。每早晨，這都是新的；你的誠實極其廣大！我心裡說：耶和華是我的分，因此，我要仰望他。” (3:21-24)
耶利米在這裡告訴我們他的秘訣：
(1) “我們不致消滅” ：是的，猶大國已滅亡、耶路撒冷毀壞了、聖殿也成過去；但神豈不是為自己存留「餘剩的人」嗎？對，在經歷非常的苦難時，我們可以選擇自憐，單看自己的損失和痛苦；但我們也可以選擇單看神在這苦難中怎樣仍然保守我們，不至失去一切。對耶利米而言，這是“祂的憐憫不致斷絕” 的明證(加爾文) ；
(2) “每早晨，這都是新的” ：能看到神每日不斷的更新祂的憐憫，以至把祂的光照亮我們的黑暗，是需要我們留心察看的。不是用肉眼，乃是用我們的「信眼」來查察祂的誠實(原文是真實、真理的意思—就是指祂的話語[加爾文]) ；
(3) “耶和華是我的分” ：我們知道因著悔改和相信基督耶穌，我們便得了作神兒女的權柄(約1:12) ；故此，我們是永屬祂、祂也永屬我們的。這關係永不改變！
想到這裡，弟兄姊妹，你的力量還衰退嗎？你還毫無指望嗎？
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
3:40-47—Call to Repentance—having affirmed God’s sovereignty and their sinfulness, Jeremiah now call them to repentance:
(1) What is the three-step process to repentance that he calls them to? (v. 40)
a. What does “examination” entail?
b. How should we test our ways?
c. How then should we repent? (vv. 41-42)
(2) In the process of genuine repentance, Jeremiah urges them to recall the severe consequences of their sins (vv. 43-47)
a. What has God covered Himself with and what are the consequences? (vv. 43-44)
b. What have they become today? (vv. 45-47)
c. How does such a recollection and recognition have to do with their process of repentance? (v. 40)
3:48-66—Personal Lament—now the prophet once more reverts to “his own weeping and groaning and tears even that he might arouse himself to prayer, and lead others also” (Calvin, 441):
(3) The recollection and recognition of the fate of Jerusalem has caused the prophet once again to weep (vv. 48-51)
a. What does he see in particular that makes him weep? (v. 51)
b. Why won’t he stop weeping? (v. 50)
(4) The recollection of his own sufferings, especially while in prison (vv. 52-58)
a. How horrible was his experience in prison? (vv. 52-54; see Jer. 37:20)
b. How did he plead with God? (vv. 55-56)
c. How did the Lord respond to his prayer? (vv. 57-58; Jer.h 38:11-13)
3:59-66—Praying for Vengeance—His past deliverance by the Lord becomes the basis of his confidence to pray for the present:
(5) Since God has taken his cause and redeemed his life (v. 58), do you think vv. 59-63 is still a description of himself or of Jerusalem (and the people of God)?
a. Where are his former enemies now? (Jer. 52:10)
b. What does he ask the Lord to do to his enemies? (vv. 64-66)
c. Should he seek revenge either for himself or Jerusalem?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:40-47—回轉的呼籲 —上文論到神的主權和他們的罪，現在他就呼喚他們悔改：
(1) 耶利米在3:40呼喚他們要作出悔改的那三部曲？
a. 什麼是「考/test」？
b. 什麼是「察/examine」？
c. 當如何表達「悔改」？(3:41-42)
(2) 在呼喚他們深切的悔改時，耶利米要他們面對罪所帶來的後果(3:43-47) ：
a. 神以什麼遮蔽自己？帶來的後果是什麼？(3:43-44)
b. 他們現在成為了什麼？(3:45-47)
c. 這樣的面對現況，對真誠的悔改有什麼作用？(3:40)
3:48-66—個人的哀歌—耶利米在此再為“自己哀哭、呻吟、流淚，好驅使自己和別人（轉向神）禱告”( 加爾文)
(3) 當想到耶路撒冷的遭殃，先知不其然的哭泣(3:48-51)
a. 他是看到什麼使他哭泣？(3:51)
b. 為何他要一直的流淚？(3:50)
(4) 想到自己的苦況，特別是在獄中的困苦(3: 52-58)
a. 他如何論到被囚的經歷？(3:52-54; 參耶37:20)
b. 他怎樣向神求救？(3:55-56)
c. 神怎樣回答了他的懇求？(3:57-58；耶38:11-13)
(5) 求神伸冤(3:59-66) —神過往的拯救成為他今日信心的基礎：
a. 神既曾為他伸冤、救贖了他，你認為3:59-63的話是指著他自己，還是耶路撒冷說的？
b. 他先前的敵人現在在那裡？(52:10)
c. 他求神怎樣對待他的仇敵？(3:64-66)
d. 這樣為自己或耶路撒冷求，對嗎？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Let us examine our ways and test them, and let us return to the LORD.” (Lam. 3:40)
Yesterday we considered how the prophet was able to restore his hope and confidence in the Lord when he focused not just on the punishment of God and the dire consequences that they now faced, but also on the fact that God has not totally consumed them with His wrath. Thus he was even able to see God’s mercies renewed every morning for them and once again held firm to their unshakable relationship with the Lord. However, he also recognized that such mercies from God were meant to spur them into genuine repentance, as a result he now calls on his people to take the necessary steps toward genuine repentance: “Let us examine our ways and test them, and let us return to the LORD.” (Lam. 3:40).
In other words, the steps toward genuine repentance involve;
(1) Self-examination: a thorough self-examination of our ways is only possible if we can make time to quiet ourselves before the Lord, or we will keep repeating our sinful behaviors without even realizing our follies. Even worse is when we try to spend a bit of time before the Lord, and are satisfied to be shown some of our erring ways, and then we assume that our sins have been dealt with. This is worse because we are deceiving ourselves and the Lord. We should recognize that only the Holy Spirit can show us our erring ways, and thus we should cultivate a habit of praying and waiting before the Lord, asking Him to show us our sins thoroughly, and only when we have confessed them one by one, should we get up from our knees to carry on our lives;
(2) Testing our ways: Indeed, there are erring ways that we may not be able to see in our time of prayer and reflection; they will only be revealed to us as we are being tested. The word is used in the course of examination or investigation before the court of law, which involves the weighing of evidence before the law. Thus, the examination of our erring ways needs to be done with an honest searching and weighing before the Word of God which is the only yardstick and measurement we use to test our ways;
(3) Returning: mere words of confession and commitment to change is not enough, it has to be followed by action and that is highlighted by the word, “return”, and Holladay points out that this word is often used by Jeremiah in a “covenantal context” (TWOT, 909). This is an important emphasis in the true attitude of repentance, in that it is not for self-centered reason that we repent, but out of a love obligation that we respond to the mercies and love of our Redeemer Savior.
「我們當深深考察自己的行為，再歸向耶和華。」(哀3:40)
昨天我們思想到先知能從絕望中找到希望，就是因為他把目光從神的審判和悲慘的現況，轉向神，認定神並沒有全然滅絕他們的事實；因此他更能看到其實神的憐憫正每日的更新臨到他們；也因此叫他重新緊抓著與神永不搖動的關係。同時，他明白神這廣大的信實和憐憫是要驅使他們真誠的悔改。故此，在這詩歌的第三段，我們讀到先知提醒百姓要踏出悔改的腳步，就是：“我們當深深考察自己的行為，再歸向耶和華。” (3:40)
這句話刻畫出真正悔改的三步曲，按原文的次序是：
(1) 「察/examination」：能透徹的省察自己的內心和行為是需要撥出時間、安靜在神面前的；否則我們只會繼續的犯罪而不自知。更糟的是，我們因稍有到主前自省，看到點點的過犯，就以為自己已看到和承認了所有的過犯。這是更糟的，因為我們正在自欺、也在欺神！我們需要明白，惟有聖靈才能照出我們的本相，所以我們需要養成常到主前禱告、等候的習慣，讓聖靈通透的照出我們的過錯，才起來走當日的路；
(2) 「考/test」：是的，有些過錯不是單在神面前省察就立刻看到的，乃是需要在遭受「試煉」時，我們才知道的。這「考」字在原文是用於在法庭上，按證據來作考問求證，故此，在自我考問時，我們不是以人的尺度，而是以神在聖經中啟示的尺度，來作誠實的考證；
(3) 「歸向/return」：單單在禱告中認罪，甚至承諾要改過是不足夠的，真正的悔改是需要付諸行動的。這「歸向」一詞，按學者Holladay指出，是耶利米愛用的詞語，往往是指在與神的「約」中所當作的(TWOT, 909) ；意思是指我們的歸向，踏出回轉的腳步，不是主要為自己的利益，乃是出於對神的愛與憐憫的回應，因著祂是那救贖我們的救主。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
In this acrostic poem, Jeremiahs laments the punishment that has befallen his people which they fully deserve:
4:1-11—Punishment Worse than That of Sodom
(1) In what way(s) were the children of Zion like gold and sacred gems before? (vv. 1-2)
(2) In what way(s) are they like pots of clay now? (vv. 1-2)
(3) What is the sin highlighted here? (v. 3)
(4) In what ways they are more heartless than jackals? (v. 4)
(5) Presumably the rich and royal were especially guilty of this sin: what punishment have they suffered? (v. 5)
(6) The instant punishment of Zion is now compared to that of Sodom (vv. 6-11)
a. What was the punishment of Sodom marked by? (v.6, see Gen. 19:24-25)
b. How does Jeremiah contrast the former glory of the princes with what they have become? (vv. 7-8)
c. Why does he say that those killed by the sword are better off? (vv. 9-10)
d. In what way(s) is the punishment of his people greater than that of Sodom?
(7) The sin of the prophets and priests (vv. 12-16)
a. What should the prophets and priests be to the people and to the Lord?
b. What have they done instead? (v. 13)
c. In describing the judgment they now receive, what does Jeremiah liken them to? (vv. 14-15)
d. What consequences have the sins of these clergies led to? (v. 12)
e. Why does Jeremiah single out their sins?
(8) Futility of trusting in men (vv. 17-20) — one nation and one individual are cited:
a. Which is the nation that they put their trust in?
b. Why couldn’t this nation save them? (Jer. 44:30; 46:1-2)
c. Which one individual did they put their trust in?
d. What was his fate? (v. 20; Jer. 52:9-11)
(9) Hope of Return (vv. 21-22)
a. Of all the foreign nations, why does Jeremiah single Edom out for judgment? (see Jer. 49:7-22; and Meditative Reflection of Day 309)
b. What is the hope that accompanies the punishment of Edom?
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在這第四首哀歌中，耶利米為錫安自取、當得的審判哀傷：
4:1-11—比所多瑪更甚的罪
(1) 為何以精金和聖石來喻錫安的眾子？(4:1-2)
(2) 現在成為瓦瓶是什麼意思？
(3) 第3節特別指出的罪是怎樣的可怕？
(4) 他們是怎樣連野狗都不如？(4:4)
(5) 似乎那些富裕的是尤其犯這罪：他們得到什麼審判？(4:5)
(6) 錫安的審判與所多瑪相比(4:6-11)
a. 所多瑪的審判有什麼特別之處？(4:6; 見創19:24-25)
b. 耶利米怎樣把貴冑(princes) 的今昔作比較？(4:7-8)
c. 為何說餓死的不如被刀殺的？(4:9-10)
d. 錫安的罪和審判是怎樣的比所多瑪更甚？
(7) 祭司和先知的罪(4:12-16)
a. 祭司和先知本該有什麼位份？
b. 他們竟犯什麼罪？(3:13)
c. 耶利米以什麼為喻來論到他們所得的審判？(4:14-15)
d. 他們的罪帶來什麼後果？(4:12-13)
e. 為何特把城的失陷歸咎於他們？
(8) 徒然信靠人(4:17-20)
a. 他們曾把盼望放在那一國身上？
b. 為何這國不能救助他們？(參耶44:30; 46:1-2)
c. 他們又把盼望放在那一人身上？(4:20)
d. 這人怎樣自身難保？(4:20; 見耶52:9-11)
(9) 錫安的安慰(4:21-22)
a. 在眾多的列國中，為何耶利米單提到以東的審判？(參耶49:7-22和本年309日的靈修小篇)
b. 以東的審判同時帶給錫安什麼希望？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“But it happened because of the sins of her prophets and the iniquities of her priests, who shed within her the blood of the righteous.” (Lam. 4:13)
Throughout the books of Jeremiah and Lamentations, we understand that Israel was punished for the sins committed by the entire community — the kings, the princes, the elders, the priest, the prophets and the people, and yet in this fourth poem of lament in which Jeremiah passionately presented his final plea to the Lord, he attributed the fall of the fortified gates of Jerusalem, which were able to withhold the powerful army of Nebuchadnezzar for almost two years (Jer. 52:4-5), not to the might of the Chaldeans, but rather, “it happened because of the sins of her prophets and the iniquities of her priests” (5:13). In order words, the clergy have to bear the bulk of the sins of the people.
Their failure to teach the people the pure precepts and decrees of God, to set an example for them in things spiritual and ethical and to lead the charge against idol worship together with their plots to kill those faithful servants of God like Jeremiah is seen as the main contributor to the apostasy and fall of the entire nation.
This is such a serious reminder to us, pastors and theologians who bear the same responsibilities of the priests and prophets of old. If we fail to teach the pure doctrine of the gospel, to live a spiritual and ethical life beyond reproach and to sound our prophetic voice against the godless culture, we will be held also as the main contributor to the apostasy of the church.
「這都因祂先知的罪惡和祭司的罪孽；他們在城中流了義人的血。」(哀4:13)
讀過耶利米書和耶利米哀歌的內容，我們都曉得臨到以色列的審判是因為他們整個群體的罪，包括王、領袖、長老、祭司、先知和百姓的罪。奇怪的是，在這第四個哀歌之中，在耶利米切切的向神懇求之際，他把耶路撒冷，那堅固能抵擋尼布甲尼撒大軍有兩年之久的城牆的倒塌的原因(耶52:4-5) 全歸咎於先知和祭司的身上說：“這都因祂先知的罪惡和祭司的罪孽”(4:13) 。
這些先知與祭司本當把神的律例、典章教導百姓，更當以身作則的在屬靈和德行方面活出榜樣，也應勇敢的反對和拆除偶像。可惜他們不但沒有這樣做，反而欲把真正的神僕如耶利米置於死地。故此，神把他們的罪視為導致全國的背道和遭審判的主因。
這正是今天作神僕的牧者和神學家的提醒。我們都是承擔舊約先知和祭司的責任：如果我們沒有按正意分解真理的道、傳純正的福音；沒有活出屬靈和德行的榜樣；沒有向敵神的文化發出先知的責備；那樣，我們也要承擔教會和社會背道的責任。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Corporate Petition to the Lord: This final poem is entirely spoken with the corporate “we”.
5:1-16—Asking God to Look at Their Disgrace—of course the Lord knows of their pitiful state, therefore by asking the Lord to look, they are hoping to get His sympathy:
(1) The list of disgrace (5:2-10): what kind of disgrace
a. Is the loss of their land and homes? (v. 2; see Deut. 6:23)
b. Is becoming fatherless and widows? (v. 3)
c. Is depicted by vv. 4, 6, 9-10?
d. Is depicted by v. 8?
e. What have all these punishments rendered them to be? (v. 5)
f. Can they really blame their fathers for their punishment? (v. 7) Why or why not? (Jer. 16:12)
(2) More than disgrace (5:11-18)
a. What is the picture depicted by vv. 11-14?
b. How does Jeremiah sum up their current physical, emotional and spiritual conditions in vv. 15-18?
(3) Final plea on behalf of Israel (5:19-22)
a. What does his acknowledgment of God’s eternity signify?
b. Are his two questions in v. 20 valid? Why or why not?
c. What is his final plea for his people? (vv. 21-22)
i. Which should come first: God’s restoration or their return? Why?
ii. Do you think God has utterly rejected them and His anger is beyond measure?
iii. What is God’s answer to Jeremiah’s plea? (see Rom. 11:1, 25-27)
(4) As we conclude the study of the book of Lamentations, can you pause to consider and list three major lessons that this Book has impressed upon you?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
耶利米以「我們」的禱告，寫最後的哀歌：
5:1-16—求神觀看凌辱 —神固然知道一切，故此這樣的哀求是在乎搖動神憐憫的心：
(1) 所受的凌辱(5:2-10)
a. 他們失去產業與房屋有什麼特別的意味？(5:2; 見申6:23)
b. 都成孤兒、寡婦是什麼的圖片？(5:3)
c. 第4, 6, 9-10節所刻畫的是什麼？
d. 第8節指出什麼凌辱？
e. 他們現在到了什麼景況？(5:5)
f. 他們能否把這些凌辱歸咎列祖犯罪？(5:7) 為什麼？（見耶16:12)
(2) 何祇被凌辱(5:11-18)
a. 5:11-14所要刻畫的是什麼？
b. 耶利米在5:15-18怎樣總括了他們身、心、靈的現況？
(3) 為以色列最後的祈求(15:19-22)
a. 祈求以先，何以先承認神的主權？
b. 5:20向神提發的兩個問題有什麼用意？
c. 他最後為民所求的是什麼？(5:21-22)
i. 求神「使」他們回轉，我們便得回轉是什麼意思？
ii. “祢「竟」全然棄絕” 可譯為「雖然」：無論怎樣，你認為神已全然棄絕了他們嗎？
iii. 神如何回答耶利米的懇求？(見羅11:1, 25-27)
(4) 今日我們讀完了耶利米哀歌，你從書得到那三個主要的提醒？你會怎樣應用在你的生命中?
“Restore us to yourself, LORD, that we may return; renew our days as of old unless you have utterly rejected us and are angry with us beyond measure.” (Lam. 5:21-22)
As Jeremiah laments the severe punishment suffered by his people, Israel, he ends his tearful lamentation with a very moving prayer in 5:19-22.
First he acknowledges the sovereignty and kingship of the Lord, one that is eternal. This acknowledgment signifies his total submission to the action and will of the Lord. However, he knows the Lord so well that he does not stop in submission only, but appeals to the heart of God and asks, “Why do you always forget us? Why do you forsake us so long?” (5:20). This appeal proves to be prophetic in that, although he appears to be asking the question soon after the destruction of Jerusalem, the nation of Israel will remain destroyed for thousands of year hence and it does appear that the Lord has totally forgotten about them.
It is even more prophetic in the way he petitions for his people by asking God to restore them to Himself, so that they may return (5:21). Logically, it should be Israel who should turn back to the Lord first, not the other way round. But the truth of the matter is, even if they return, they cannot be accepted by the Lord through their sacrifice of animals; God has to act first, with the provision of “the” sacrificial lamb — the Lamb of God who is His Son, as the atoning sacrifice, not only for them, but for the whole world. This is how God answers the prayer of Jeremiah, not by withholding His wrath, but by pouring His wrath on His Son who has taken on the sin of Israel and of the world on the cross.
Indeed, God has not forgotten Israel, nor has He forsaken or rejected them utterly as the Apostle Paul testifies in Romans 11:26-27 that through the redemption work of His Son, God has fulfilled His promise given to His people:
“The deliverer will come from Zion; He will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins” (Isa. 59:20 21; 27:9)
「耶和華啊，求祢使我們向祢回轉，我們便得回轉。求祢復新我們的日子，像古時一樣。祢竟全然棄絕我們，向我們大發烈怒？」(哀5:21-22)
在耶利米結束他為以色列所發出的哀歌時，他向神發出了極動人的呼求(5:19-22) 。
首先，他承認神的主權是永遠的：“耶和華啊，祢存到永遠；你的寶座存到萬代。” 這表示他對神的作為和旨意是絕對的順服。同時，他是非常了解神的心腸的。故此當他向神發問：“你為何永遠忘記我們？為何許久離棄我們？” 其實這兩個問題是帶預言性的，代表了及後二千多年以色列人所發的問題：神真的永遠忘記了他們嗎？這樣長久的離棄了他們嗎？
同時，他為以色列人的懇求更具預言性：“求祢使我們向祢回轉，我們便得回轉” 。這句話充份的表明，先知曉得，單是以色列人回轉是沒有用的，必需神作主動的先使他們回轉。是的，以色列的回轉，一向是藉著獻上牛羊作贖罪祭，但這永不能除罪的(來10:4) ；惟有神把祂的羔羊—耶穌基督，一次的獻上才能止息神的忿怒，因為我們的罪所當得的審判全被這神的羔羊所承擔了。
是的，神沒有忘記以色列，也沒有棄絕他們。就如使徒保羅在羅馬書11:1, 26-27所言，因著神兒子的救贖大工，神回答了耶利米的懇求，應驗了眾先知的話：“我且說，神棄絕了他的百姓麼？斷乎沒有……如經上所記：必有一位救主從錫安出來，要消除雅各家的一切罪惡；又說：我除去他們罪的時候，這就是我與他們所立的約。”( 賽59:20-21; 27:9)