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Lamentations 2

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1 How hath the Lord covered the daughter of Zion with a cloud in his anger! He hath cast down from heaven unto the earth the beauty of Israel, And hath not remembered his footstool in the day of his anger.

2 The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: He hath thrown down in his wrath the strongholds of the daughter of Judah; He hath brought them down to the ground; he hath profaned the kingdom and the princes thereof.

3 He hath cut off in fierce anger all the horn of Israel; He hath drawn back his right hand from before the enemy: And he hath burned up Jacob like a flaming fire, which devoureth round about.

4 He hath bent his bow like an enemy, he hath stood with his right hand as an adversary, And hath slain all that were pleasant to the eye: In the tent of the daughter of Zion he hath poured out his wrath like fire.

5 The Lord is become as an enemy, he hath swallowed up Israel; He hath swallowed up all her palaces, he hath destroyed his strongholds; And he hath multiplied in the daughter of Judah mourning and lamentation.

6 And he hath violently taken away his tabernacle, as if it were of a garden; he hath destroyed his place of assembly: Jehovah hath caused solemn assembly and sabbath to be forgotten in Zion, And hath despised in the indignation of his anger the king and the priest.

7 The Lord hath cast off his altar, he hath abhorred his sanctuary; He hath given up into the hand of the enemy the walls of her palaces: They have made a noise in the house of Jehovah, as in the day of a solemn assembly.

8 Jehovah hath purposed to destroy the wall of the daughter of Zion; He hath stretched out the line, he hath not withdrawn his hand from destroying; And he hath made the rampart and wall to lament; they languish together.

9 Her gates are sunk into the ground; he hath destroyed and broken her bars: Her king and her princes are among the nations where the law is not; Yea, her prophets find no vision from Jehovah.

10 The elders of the daughter of Zion sit upon the ground, they keep silence; They have cast up dust upon their heads; they have girded themselves with sackcloth: The virgins of Jerusalem hang down their heads to the ground.

11 Mine eyes do fail with tears, my heart is troubled; My liver is poured upon the earth, because of the destruction of the daughter of my people, Because the young children and the sucklings swoon in the streets of the city.

12 They say to their mothers, Where is grain and wine? When they swoon as the wounded in the streets of the city, When their soul is poured out into their mothers' bosom.

13 What shall I testify unto thee? what shall I liken to thee, O daughter of Jerusalem? What shall I compare to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea: who can heal thee?

14 Thy prophets have seen for thee false and foolish visions; And they have not uncovered thine iniquity, to bring back thy captivity, But have seen for thee false oracles and causes of banishment.

15 All that pass by clap their hands at thee; They hiss and wag their head at the daughter of Jerusalem, [saying], Is this the city that men called The perfection of beauty, The joy of the whole earth?

16 All thine enemies have opened their mouth wide against thee; They hiss and gnash the teeth; they say, We have swallowed her up; Certainly this is the day that we looked for; we have found, we have seen it.

17 Jehovah hath done that which he purposed; he hath fulfilled his word that he commanded in the days of old; He hath thrown down, and hath not pitied: And he hath caused the enemy to rejoice over thee; he hath exalted the horn of thine adversaries.

18 Their heart cried unto the Lord: O wall of the daughter of Zion, let tears run down like a river day and night; Give thyself no respite; let not the apple of thine eye cease.

19 Arise, cry out in the night, at the beginning of the watches; Pour out thy heart like water before the face of the Lord: Lift up thy hands toward him for the life of thy young children, that faint for hunger at the head of every street.

20 See, O Jehovah, and behold to whom thou hast done thus! Shall the women eat their fruit, the children that are dandled in the hands? Shall the priest and the prophet be slain in the sanctuary of the Lord?

21 The youth and the old man lie on the ground in the streets; My virgins and my young men are fallen by the sword: Thou hast slain them in the day of thine anger; thou hast slaughtered, [and] not pitied.

22 Thou hast called, as in the day of a solemn assembly, my terrors on every side; And there was none that escaped or remained in the day of Jehovah's anger: Those that I have dandled and brought up hath mine enemy consumed.

   

From Swedenborg's Works

 

Arcana Coelestia #5608

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5608. 'Even our young children' means aspects even more internal. This is clear from the meaning of 'young children' as things that are more internal, 5604. The reason more internal things are meant by 'young children' and also by 'boys (or older children)' is that innocence is meant by both these, and innocence is something inmost. The situation in heaven is that the inmost or third heaven consists of those in whom innocence dwells because they are moved by love to the Lord. For the Lord is Innocence itself, so that those who are there because they are moved by love to Him have innocence dwelling within them. And although they are the wisest ones of all in heaven, they look to others there like young children. For this reason, as well as for the reason that innocence dwells in young children, innocence is meant in the Word by 'young children'.

[2] Since innocence is the inmost virtue of heaven, innocence must exist inwardly with all who are in heaven. It is like entities of a consecutive nature in relation to those that come into being simultaneously, that is, entities existing separated from one another in distinct degrees in relation to ones that come into being from these. For everything that comes into being simultaneously has its origin in entities of a consecutive nature. When simultaneous things take rise from consecutive ones they position themselves in the same order as that in which they existed initially, separated into distinct degrees. Take, by way of illustration, end, cause, and effect. These exist consecutively, distinct and separate from one another. When they come into being simultaneously they position themselves in the same order; that is to say, the end takes up the inmost position, the cause the position after this, and the effect the one that comes last. The effect comes into being simultaneously with the others; for unless the cause is present within the effect, and the end within the cause, no effect exists. If you remove the cause from the effect you destroy the effect, and all the more so if you remove the end from the cause. The end enables the cause to be a cause, and the cause enables the effect to be an effect.

[3] The same is so in the spiritual world; just as end, cause, and effect are distinct and separate from one another, so in the spiritual world are love to the Lord, charity towards the neighbour, and the deeds of charity. When these three are made one, that is, when they come forth simultaneously, the first has to be within the second, and the second within the third. Likewise within the deeds of charity: unless charity flowing from affection or the heart is present inwardly in those deeds, they are not the deeds of charity; and unless love to the Lord is present inwardly in charity it is not charity. If therefore you take away the inward substance, the outward form perishes; for the outward form is brought into being and kept in being by the loves existing in order within it. The same is so with innocence. It makes one with love to the Lord. Unless innocence is present inwardly in charity it is not charity. Consequently unless charity that has innocence within it is present inwardly in the deeds of charity, they are not the deeds of charity. This being so, innocence must be present inwardly with all who are in heaven.

[4] The truth of this, as well as the fact that innocence is meant by 'young children', is clear in Mark,

Jesus said to the disciples, Let the young children come to Me and do not hinder them; for of such is the kingdom of God. Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Taking them up therefore in His arms, He laid His hand upon them, and blessed them. Mark 10:14-16; Luke 18:15-17; Matthew 18:3

Here 'the young children' clearly means innocence, for the reason that innocence resides with young children, and for the reason that in heaven forms of innocence are seen as young children. No one can enter heaven unless he possesses some measure of innocence, see 4797.

[5] What is more, young children allow themselves to be governed by angels who are filled with innocence; children do not act independently, the way adults govern personal behaviour by the exercise of their own judgement and will. The fact that young children allow themselves to be governed by angels is clear from the Lord's words in Matthew,

See that you do not despise any one of these little ones, for I say to you that their angels in heaven always see the face of My Father. Matthew 18:10.

No one can see God's face except by virtue of having innocence.

[6] Innocence is meant by 'young children' in the following places as well:

In Matthew,

Out of the mouth of young children and sucklings You have perfected praise. Matthew 21:16; Psalms 8:1.

In the same gospel,

You have hidden these things from the wise and intelligent and have revealed them to young children. Matthew 11:25; Luke 10:21.

The innocence meant by 'young children' is true wisdom; for genuine innocence dwells within wisdom, 2305, 2306, 4797. This explains why it is said that 'out of the mouth of young children and sucklings You have perfected praise', and also that such matters 'have been revealed to young children'.

[7] In Isaiah,

The young cow and the bear will feed; their young will lie down together. And a suckling will play over the viper's hole. Isaiah 11:7-8.

This refers to the Lord's kingdom, specifically to the state of peace and innocence there. 'Suckling' stands for innocence. The impossibility that any evil can befall those in whom innocence is present is meant by 'the suckling will play over the viper's hole' - 'vipers' being utterly deceitful persons. This chapter in Isaiah refers quite explicitly to the Lord. In Joel,

Blow the trumpet in Zion; gather the people, sanctify the congregation, assemble the elders, gather the young children and those sucking at the breast. Joel 2:15-16.

The elders' stands for the wise ones, 'the young children and those sucking at the breast' for the innocent ones.

[8] In the following places too 'young children' is used to mean innocence, but here innocence that has been destroyed: In Jeremiah,

Why are you committing great evil against your own souls, to cut off from you man and woman, young child and suckling from the midst of Judah, so that I leave you no remnant? Jeremiah 44:7.

In the same prophet,

Lift up to Him your hands for the soul of your young children who faint through famine at the head of every street. Lamentations 2:19.

In Ezekiel,

Go through Jerusalem and strike; do not let your eye spare, and show no pity. [Utterly slay] old man, young man, virgin, and young child. Ezekiel 9:5-6

In Micah,

The women of My people you cast out from each one's pleasant house; from her young children you take away My honour for ever. Micah 2:9.

[9] As regards the innocence present in young children, this is solely external, not internal; and because it is not internal it cannot be linked to any wisdom and exist together with it. But the innocence in angels, especially in those of the third heaven, is internal, and so exists joined to wisdom, 2305, 2306, 3494, 4563, 4797. Furthermore the human being has been created in such a way that when he grows old and becomes like a young child, the innocence of wisdom links itself to the innocence of ignorance that had been his when he was a young child, and in this condition, as a true young child, he passes over into the next life.

  
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Thanks to the Swedenborg Society for the permission to use this translation.