Tuesday 21 January 2014

When Jesus Comes to Be My King

Nov 2013, Gospel of Matthew: Homiletic paper

I.          INTRODUCTION

            Good morning, Church! Let's stand up and read the scriptural passage found in Matthew 2:1-12, as a precious message for us during this Christmas season. Matthew 2:1-12, here it goes,
1After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem 2 and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.” 3When King Herod heard this he was disturbed, and all Jerusalem with him. 4 When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. 5 “In Bethlehem in Judea,” they replied, “for this is what the prophet has written: 6“‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel.’7 Then Herod called the Magi secretly and found out from them the exact time the star had appeared. 8 He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.” 9 After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. 10 When they saw the star, they were overjoyed. 11 On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh. 12 And having been warned in a dream not to go back to Herod, they returned to their country by another route.
            When we think about Christmas, we think about so many wonderful things. Yes! The world will think about gifts, food, friends, love, peace, Christmas party, Santa Claus, ginger, turkey and Christmas trees etc. And Church, what do we think of? We think of most of the things the world thinks, but on top of that, we think of Christmas outreach, carols, choirs, Joseph & Mary, Magi, the shepherds, angels, sketch and messages and the most important thing, a Savior is born to us!
            Yes! We think of all these things. And throughout the history, when Christmas is celebrated, when Christmas season is approaching, we could literally sense that an atmosphere of peace and joy permeate everywhere! People are in a celebrative mood, and it seems like Christmas has infused in us vigor and vitality and a great hope for the coming year!
            But to the people of those days when Jesus was born in Judah, their reactions were complicated and were in a mixture. Some were overjoyed, some were fearful, some were disturbed, and yet some were indifferent. To them, they were told that a King was born! The King who would rule and reign over every aspect of their nation and even the world was born! It should be an excited event and news as 'the new born King' was presumed in the mind of many Jews the promised King who would redeem them from their oppressors and restore their magnificent Kingdom of David. But when the reality stroke, his birth actually turned out to be sad news for most of the people in the land of Judah.
            Today as we celebrate Christmas, let's ask ourselves a question, 'What would be my response if Jesus is born to be the King of my personal life?" Would I rejoice as I used to be rejoicing over the season of Christmas, or will I be disturbed too as I am concerned about how He is going to rule and reign over my life? We will look into the reactions of these respective groups of people, and reflect upon those reasons behind their reactions, and ponder about our own reactions as Christians who are called to allow Jesus to be enthroned as the King in our lives.

II.        WHEN JESUS IS BORN TO BE MY KING

            In Matthew chapter 2 verses 1-12 Matthew tells us another aspect of the background story of Jesus' birth. The characters involved here were Herod the King of Judah, the people of Jerusalem, the chief priests and the teachers of the law, and the Magi. These four groups of people had their own concerns and interests towards Jesus, the child, and they reacted very differently towards the news of the born of the King of the Jews. Let's hear about their inner concerns and feelings individually.

1.         I AM DISTURBED BECAUSE HE TREATHENS ME AS A KING
3When King Herod heard this he was disturbed,
 4When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born.
7 Then Herod called the Magi secretly and found out from them the exact time the star had appeared. 8 He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.”
            V3 tells us that King Herod was disturbed when he heard about the news of a new born King of Jews. Herod was a half Jews and a half Idumaean and he was a ruthless king. He was always worried and concerned about people's acceptance of him for he was not a pure Jews, and he was obsessed with his power and authority as being the king of Jews that he tried all his best to keep his throne intact, by killing and removing those who were considered to be threatening to his kingship, even his own wife, his mother-in-laws and his sons.
            To Herod, Jesus' born posed a fatal threat to him. Jesus was born with Jewish pedigree, and he was well informed of the Messiah who was to come as the King and Redeemer for the Jews. If Jesus was really to be the Messiah the coming King, he would have to lose his kingship. Herod was too concerned about his own agenda that he ignored God's plan and even tried to rebel against and disrupt the will of God. V4 says that he collected information from the chief’s priests and the teachers of the law and v7-8 disclose his evil intention by craftily sending away the Magi as a channel for him to locate Jesus, the child, so that he could worship him, when indeed his sole purpose was to kill him.
            Herod's reaction reminds us about the attitude of those believers who are half-hearted and self-centered, who have their own agenda and who have put their personal interests before God's. That is why they will always tend to refuse to allow God to be their personal King and to even try to hinder God's work so that their own pursuits could be achieved. 
            If we are half-hearted and self-centered; if we call ourselves Christians yet we have always make ourselves the King over our lives, it will be an agonized moment when Jesus wants to enter our hearts and be the King dwelling in our innermost. We will be like Herod, occupied with the concerns that He might take away our rights, our privileges, our preferences, our wants and our dreams etc. Do we find a Herod in our spirit or our soul this morning? Jesus comes and He wants to be more than a Savior in our lives, He wants to be our King. Matthew tells us the child was born to be a King. Christmas season should serve to remind us that He is born to be our King.
            So, welcome Jesus joyfully as whom He is personally to us. Sing praises and give thanks because He is given to us more than a Savior, but a King. Do not behave like Herod, for he planned to secretly do away with this child, the King. Many of us are worshippers of Christ, but we might not worship Him as our King. Our worship might be just a religious and superficial cover up. We try to worship Jesus before men, but in our hearts we tend to secretly put him aside.
            Do we surprise this morning to discover that we might be just one of the Herods, who was his own King and persisted to be the King when indeed he was told that the King of Jews, the real King of his people was already born and ready to be received and honored and worshipped by him? Make Jesus your King, and Christmas will be much more meaningful than you have perceived.
            If Jesus were not your King, His presence might cause you fears rather than peace, both for Herod, and the second group of people we will look at this morning, the people of Jerusalem.       

2.         I AM FEARFUL BECAUSE HIS KINGSHIP PUTS ME TO DANGERS
3.......and all Jerusalem with him.
            When Herod was disturbed, all Jerusalem was disturbed with him too. William Barclay, one of the commentators, explains to us the reasons why all Jerusalem was disturbed. I have mentioned in above the ruthless acts of Herod towards those who were considered by him to be threatening. The people of Jerusalem was aware of his cruelty, and they knew immediately that he would do all sorts of nasty just to make sure that he got rid of the child. For those families who had new born babies or children, they were panic and anxious over the safety of their children. Even for those who do not have babies, they expected yet another terrible massacre. Nobody knew how worst the situation could have become.
            For the common Jews of those days, they had been believed in a Jewish Messiah, a Savior and a Liberator for their nation. They apparently knew that Herod was not the candidate and they were actually still waiting for the One to come. When the news spread out with the arrival of the Magi, that there was a 'new born King of Jews', they should be comforted and their spirits should be uplifted by the good news. Yet they were troubled deeply inside instead. The Savior came but they distrusted that He would be powerful enough to be their deliverers, from the hands of the Romans as well as from Herod. Jesus was just a baby then. A baby was incapable to rescue them from the dangers they were exposed to. His birth did not bring them joy, but anxiety.
            Some of us are like the people of Jerusalem. Often our faith does not go in line with our confession. We confess that we believe in God who is Almighty, who is all-powerful, who is sovereign and who is known to be omnipotent, omniscient and omnipresent. Yet when the persecutions come and we have to suffer for our faith, we become helpless and fearful to see the challenges arisen and the difficulties or dangers loomed. We tend to focus our attention on the imminent problematic issues rather than trusting in our God.
            I share with you about a vision I received in a prayer meeting. I saw a booth in the entrance of a grandeur building, and there was a security guard stationing there. The residence was glamour but without any occupant. The Lord spoke to me that the grandeur building signified the Church and the people of God. The security guard was His identity perceived in the eyes of His people. He has been guarding over our safety, and He has been stationed there outside to keep us from many dangers and harms, but He has never been invited into His own palace, His Church. Church, do we keep God outside our hearts like a security guard who has to stay in a small booth adjacent to our main house yet never allow Him to be where He is supposed to be? He is not a security guard. He is the King of kings and He is the Lord of lords. He deserves a deluxe room or a spacious place in our heart! Indeed, He shall be the owner, the only occupant who dominates our entire beings.
            In the midst of troubles, our reactions speak of where we have placed our confidence. In the midst of challenges, our reactions tell us if Jesus has ever been enthroned in our hearts. In the face of persecutions or dangers, we could be strengthened and encouraged if God does dwell in our heart. Make Him room and worship Him as who He is, and we will be free from any entanglement of fears for we know that He is truly our Savior, our King, who is responsible for our safety and deliverance.

3.         I AM INDIFFERENT BECAUSE HE IS JUST THE KING PROMISED      IN SCRIPTURE

4When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. 5 “In Bethlehem in Judea,” they replied, “for this is what the prophet has written: 6“‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel.’
            The chief priests and the teachers of the law were both the religious leaders over the Jewish people. As they were learned men of OT Scripture, they were summoned by Herod for an explanation and clarification about Christ's birth. And without disappointing Herod, they referred him to the passage in Micah 5:2.
            Yet the reaction of the chief priests and the teachers of the law perplex us. They were so confident of their sayings and learning, yet their actions spoke another thing. In common sense, they should be the very first group of the people in Judah who would be searching high and low for the Savior, the King. Yet they remained unaffected and indifferent after telling Herod about the prophecy. They paid their efforts studying God and His Word, but the sad thing was that their hearts were not well prepared to usher their King. They were reluctant indeed to allow the King in their Scripture to be personified and lived and ruled among their community.
            Unknowingly, Jesus Christ and Bible and Christianity might become just another 'study' and 'knowledge' for us that we are too dumbed and too insensitive spiritually likes the chief priests and the teachers of the law. Our devotion of study of Scripture should make us closer to God rather than drifting further away from Him. Our theology and Bible studies need to condone a living King who really wants to direct our path and determine our future. Otherwise, our responses would be like these two Jewish groups when Jesus wants to come into our lives to be the King. We have to believe Him to be God the King who is alive. If we perceive Him only to be a prophetic figure that is distant and inactive and is only found available in Scripture we read, we have missed out a sweet encounter with our King in this Christmas season.
            Ask ourselves yet another question, 'Will I recognize my King when He appears before me? Am I truly excited for Him as my King?' We might say yes because we know the content of the Bible. Think about the chief priests and the teachers of the law, they knew everything in details about the Law, yet they missed out the very One they looked for. Will we miss out the King whom we worship and hear about this morning? Do we clean our mansions and reserve for His lodging now onwards?
            Make Him King! Pursue Him and see Him alive in our midst! And that was what exactly the Magi did!

4.         I AM OVERJOY BECAUSE I WELCOME HIM AS MY KING
1After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem 2 and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”
10 When they saw the star, they were overjoyed. 11 On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh.
            Magi represent a group of people who are sincere with their beliefs. They were specially mentioned because of their foreign nature. First of all, they were not Jews, but probably Persians or people from the East. Secondly they were not worshippers of Yahweh; instead they were pagan worshippers and astrologers who studied the stars. Thirdly they purposely came all the way from afar to worship the King of Jews. And, lastly, they brought with them gifts which spoke of their love and honor towards the new born King.
            Some suggested that the Magi observed the heavenly phenomenon and believed that there would be a great king born who would rule over the entire world. Just like Persians and Greeks who used to rule over the region, and then followed by Romans, it seems that the people in those days were expecting a greater hero who would deliver them from the hands of the Roman Empire.
            The worship of Magi might seem to be driven by some political interest, but their sincerity was undeniable. They were far better than any of the Jews who paid no attention to their future King. They travelled a long journey, seeking high and low, just to offer their gifts to a baby who would be too much earlier to assume his kingship and power. In fact, they could not gain any political interests at that moment other than paying their homage and demonstrating their love and adoration towards the child.
            The Magi's attitude reminds me of a legendary incident happened in the life of Abraham Lincoln when he held his presidency in America. Many people came to him to seek for political advice and all of them carried with them personal agenda. But there was an old lady who brought with her a box of home-baked biscuit and met the president in his office. The president asked gently, "Lady, what can I do for you?" The old lady shook her head and said in a loving voice, "No, Mr. President. I have nothing to ask from you. You are so busy handling the national issues and I just think of baking for you some biscuit so as to appreciate you." Lincoln was greatly moved by the love and affection demonstrated by this old lady and said, "Lady, there are many people who look for me because they need my help. But you are the only one who comes with your genuine love for me."
            It is good if we continue to search our hearts to discover the motives of our worship. If we were to bring before God gifts or offerings, the motive must be purely showing our love and gratitude for Him. We do not bring gifts to make an exchange in order to receive His favor or His help. God will still be our God and He still loves us unconditionally even if we do not bring any gifts for Him. But He wants our authentic worship. He wants our full devotion. The Magi brought more than their gifts, but their love and their appreciation. They honored the King without making any of their personal requests. If Jesus is my King, it is my obligation to serve and to honor Him, to bow down to Him and to offer and subject myself entirely to Him.

III.       CONCLUSION
            We are heading towards the eschatological day when Jesus Christ will come the second time, and most of the Christians are waiting expectantly for the parousia. Many have devoted extensive resources studying the end-time signs and having variety of forums sharing and discussing of the probable date of His coming. Our zeal is no less than those 'biblical scholars' of Jesus' day. But when he actually came, they either ignored him, fearful of having him born in their midst or even tried to harm him. Only the pagans came and worship and bless him. If Christ comes and we are exposed to dangers and threats and persecution, which group of people we might be?
            The four reactions of the people of Jesus' day could serve as a vivid reminder for all of us. We might be thinking that we are sincere believers of Christ until we are challenged to allow Him to be our King. When Jesus wants to be our King, He demands to have the ultimate seat in our heart. He wants to be the King who rules and reigns over our lives. This Christmas, let's make a decision to welcome Him as the King of our lives. Make Him King, and the real meaning of Christmas, the eternal peace of God shall fill us with His wonderful presence.
            Stand with me if you choose to allow Jesus Christ to be your personal King this morning, and we shall pray a prayer of commitment for the King to rule and to reign in our lives. Stand with me too if you were first time hearing about Jesus and would like to welcome Him as your personal Savior, Lord and King.
            Father, we commit ourselves before You as servants who will serve Your kingly purpose. This Christmas we declare of our citizenship in heaven and our loyalty to You the eternal King. In Jesus name, we pray, Amen!

            Merry Christmas and may God's blessings be upon all of us!  

Sunday 19 January 2014

Trust No One But God

Nov 2013, Lamentations: Homiletic Sermon "Trust No One But God"


I.          INTRODUCTION
An ancient Chinese proverb says, ‘Mountains shall crumble and trees shall fall, men shall run their ways in times of troubles, the best is to trust only yourself.’ Men are tempted to trust in a visible world, e.g. resources we have, but difficult to discipline ourselves to trust in the invisible God who are all-powerful and trustworthy. It is when we are at our wits-end that we start to ‘try’ God.
Many of us come to know God with our desperate needs in our gloomiest days. Unknowingly, as we perceive ourselves growing in the path of God, we actually sink back to our previous fallen condition by trusting our wealth (e.g. spirituality, seniority or experience). The faith of the biblical Israelites was just as vulnerable as we are. They were God’s people, possessing great spiritual wealth and prominent as a theocratic nation. Yet their errors of trusting not merely their status as God’s chosen people, but on foreign gods and foreign nations were prevalently found in the Bible.
II.        TRUST NO ONE BUT GOD
In Lamentations 4: 17-22 we encounter a community who suffered miserably because they had placed wrongly their trust. This sermon is entitled as “TRUST NO ONE BUT GOD”. We will explore further what the community have trusted, their humiliated consequences and remedies. We could learn from their failures and make a wise decision this day to not trust in anyone or anything, but to trust only in God.
1.         WRONG TRUST
A brief study on Lamentations 4:17-22 uncovers that the community have placed their trust in two wrong sources: their worldly association and alliance in v 17, and their spiritual/political position and privilege in v 20.
1.1       WORLDLY ASSOCIATION AND ALLIANCE (V17)
(17) Our eyes failed, ever watching vainly for help; in our watching we watched for a nation which could not save.
The nation is Egypt whom Israelites have made their political and military treaties with. Yet in the event of Babylonians’ invasion, Egypt remained unconcerned towards her friend’s suffering. Israelites looked eagerly for her rescue but were disappointed after a long period of waiting.
God has been warning His people not to have any political alliances with Egypt, even in the imminent destruction of the city. Though Egyptians were powerful with their chariot and horses, they were nevertheless worshippers of heathen gods and any alliances with her meant a possibility of being assimilated by their cultic beliefs and sinful culture.
What worldly association and alliance we have made as Christians? These happen when we adopt the worldly beliefs, systems or approaches to run our daily courses, and we trust them more than the biblical ways. Do our styles of business operation, education, finance management, relationship & conflicts management and healthcare methods etc differ from what the world believe and practice? Are we assimilated by a worldly culture and system that promote and concern mainly about the end but not the means?
Many Christians have equalled success, victory, effectiveness and efficiency to biblical approaches endorsed by God, and used these as measurements for one’s spiritual maturity and leadership qualification. The church functions like a working force in a corporate company, and it becomes an organization rather than an organism. The worldly system has permeated the ways we do missions, evangelism and pastoral care. We seek helps from the corporate brains and not from the biblical perspectives. Hence most of us are guilty of the sin of the people of Judah. We need to make a reverse to fix our eyes to keep watch on God!
1.2     SPIRITUAL/POLITICAL POSITION AND PRIVILEGE (V20)
(20) The breath of our nostrils, the Lord’s anointed, was taken in their pits, he of whom we said, “Under his shadow we shall live among the nations.”
‘The breath of our nostrils’ is a term describing Canaanite and Egyptian leaders in their literatures, and ‘the Lord’s anointed’ is Zedekiah the king. The Davidic kingship is not merely a political figure, but signifies the spiritual position and privilege the Jewish nation enjoys as a chosen people of God in His promised land endowed with His special and prioritized favour and care. 
As Christians, we might trust our pastors and leaders more than God Himself. We listen to men rather than obeying God. We rely on and conform to the structures and forms set by the church instead of observing the spiritual law laid for us. We are overconfident of who we are as the chosen people of God without living a holy life. We are too occupied by the spiritual activities in the church that we ignore the social duty the Lord has assigned to us.   
Many Christians lose their faith leaving their churches not because God is unreal, but because their pastors have failed or disappointed them. Would you lose your hope and trust in God if your pastor sins against God and is removed from his position? Would you still follow God faithfully without being discouraged? Your reaction and decision speak of where you have placed your trust and faith.
2.       CONSEQUENCES OF WRONG TRUST
2.1       IN VAIN AND IN LOSS (V17 & 20)
(17) Our eyes failed, ever watching vainly for help; in our watching we watched for a nation which could not save.
(20) The breath of our nostrils, the Lord’s anointed, was taken in their pits, he of whom we said, “Under his shadow we shall live among the nations.”
The people realized that Egypt was unreliable and she was not the savior Judah should be searching for. Their efforts in watching were truly in vain. They should instead watch for God who could and would save them. Zedekiah was taken as a captive and exiled in the foreign land. He was the “shade”, the protection and covering over his people, but was then deprived of his position and became a powerless prisoner who could not defend even himself.
If we are to trust on the worldly association and alliance, and think that whatever is workable at the moment will bring us lasting success, we would fail terribly as how Judah had failed. Our efforts will be in vain and we will experience great losses in our established ministries. Many who pursue the worldly path lose their reputation and ministry and even their relationship with God.
The Lord shall be our King and none shall become our idols. We serve and follow our pastors and leaders in accordance to the biblical commands and requirements, but we are not to ‘worship” or ‘idolize’ them until they become our superstars and cause us to neglect our personal relationship with God. 
2.2       YIELD OUR BITTER FRUITS OF IDOLATRY (V18 & 19)
(18) Men dogged our steps so that we could not walk in our streets; our end drew near; our days were numbered; for our end had come. (19) Our pursuers were swifter than the vultures in the heavens; they chased us on the mountains, they lay in wait for us in the wilderness.
The Lord has opened the gate of Jerusalem and crumbled its walls. Babylon could not enter Judah without God’s permission. Idolatry is abhorred by God and He disallows it to be continued. God has used Babylonians to punish the sins of Israelites, for their unfaithfulness and wickedness. The people were hewn by enemies from all sides, within and without. They had no hope for the future and perceived their end to be near.
If we were to follow the Egyptians’ way and trust in their chariot and horses, and if we were to cling on to our spiritual or political superiority and trust on our status as children of God without living rightly before Him, we will inevitably violate the biblical principles and expose ourselves to another bigger disaster brought by a greater enemy, Babylonians.
Learn to shun all evils and the sin of idolatry. The Lord will be our greatest enemy behind all our physical enemies and calamities, turning His face and hand against us if we seek helps from the world and do not submit ourselves to worship and to trust Him fully.    
3.       RIGHT TRUST
Learning their mistakes, the community surrendered both themselves and their enemy (Edom) to God, knowing that only God is the avenger and restorer for their misfortunes.
3.1     ENTRUST THE ENEMY TO GOD (V21 & 22)
(21) Rejoice and be glad, O daughter of Edom, dweller in the land of Uz; but to you also the cup shall pass; you shall become drunk and strip yourself bare. (22)  The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer; but your iniquity, O daughter of Edom, he will punish, he will uncover your sins.
Edom was the only enemy mentioned instead of Babylon. It could be that Edomites worsened their condition by plundering the city of Jerusalem after its fall. The community could only trusted and hoped that the cup of suffering they were drinking now would be passed on to the Edomites, and they too would suffer miserably for all the evils done.
Biblical way of handling our enemies is either to love and forgive them, or to entrust them into God’s mighty hand. God has a better way of dealing with our enemies and we are forbid to revenge ourselves. He is our judge and He will make sure the enemies receive the portions of their cups if they were persistently unrepentant.
3.2     SUBMIT OURSELVES TO GOD (V22)
(22)  The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer; but your iniquity, O daughter of Edom, he will punish, he will uncover your sins.
The community believed that they had suffered enough of God’s punishment, and they were reminded of the faithful promises of God for their nation. God shall not forsake them forever, but He will cleanse all their iniquities and bring back the exiles.
In times of troubles, we need to repent of our sins and readjust our perspective towards an ‘angry’ God. We should be reminded of His faithfulness and love, His grace and mercy, and be assured that He will not leave us as orphans as long as we return to Him.    
III.    CONCLUSION
Wrong trust yields eternal curses and right trust yields eternal blessings. God is sovereign both in our blessings and our curses. Thus choose to place our trust on no one but Him!
Though we may fail sometimes as how Israelites fail, God always provides a way for us to return to Him. Our role is to forsake all our idols and to restore our trust in Him we worship and follow.













BIBLIOGRAPHY
Bracke, John M. Jeremiah 30-52 and Lamentations. Louisville: Westminster John Knox
Press, 2000.

Gaebelein, Frank E. The Expositor’s Bible Commentary. Grand Rapids: Zondervan
Publishing House, 1986.

Garrett, Duane & Paul R. House. Word Biblical Commentary: Song of Songs/Lamentations.
Nashville: Thomas Nelson Publishers, 2004.

Harmon, Nolan B. The Interpreter’s Bible: A Commentary in Twelve Volumes. Nashville:
Abingdon Press, 1956.

Kaiser, Jr., Walter C. A Biblical Approach to Personal Suffering. Chicago: Moody Press,
1982.

Keck, Leander E., Ed. The New Interpreter’s Bible. Nashville: Abingdon Press, 1994.

Loke, Y.F, Anthony. Lamentations Made Simple. Petaling Jaya: Pustaka Sufes Sdn. Bhd.,
2012.

Re’emi, S. Paul. Amos and Lamentations: God’s People in Crisis. Grand Rapids: WM.B.
Eerdmans Publishing Co., 1984.

Tang, Y.C., Samuel. Lamentations: Tien Dao Bible Commentary. Kowloon: Tien Dao

Publishing House, Ltd, 1995.

In God We Trust

Nov, 2013: Lamentations_Exegesis paper 5:1-22

I.          INTRODUCTION
Lamentations 5 is the last and the shortest among the five laments composed in a book known by its first Hebrew word ‘ekah in its first, second and fourth laments. ‘ekah is an exclamatory meaning ‘How!’ or “Alas!”[1], and is a standard opening word in funeral songs or dirges expressing lament or desperation.[2] The book is further recognized as qinot, megillat qinot or seper qinot in the rabbinic literature, e.g. the Talmud. The Masoretic Text places it in the Writings/Ketubim whereas Hebrew practice puts it among the Megillot or the five liturgical scrolls.
The LXX entitles the laments “Threnoi” or “Wailings”, and the Vulgate adds a sub-title “Id est Lamentationes Jeremiae Prophetae”[3], explicitly accrediting its author to be Jeremiah who was an eyewitness for the fall of Jerusalem. While Herman von der Haardt, the first commentator who refuted the idea of Jeremiah being the writer after discovering some contradictions, inconsistencies and differences found between Jeremiah and Lamentations, has gained his great support by many subsequent scholars, Septuagint, Syriac, Old Latin and Vulgate, and Targum still similarly and widely ascribe the book to Jeremiah,[4] for Jeremiah was perceived to be the lament composer for Josiah (2 Chronicles 35:25), and he did wail and mourn over the imminent fall of the nation. The later scholarly supports show that both Jeremiah and Lamentations do possess some similar theological and linguistic approaches.
Jewish tradition adopts the custom of reading Lamentations on the ninth of Ab, commemorating five calamities experienced by the Jews inclusive of the destruction of the First and the Second Temples. Christians recite Lamentations selectively during the Holy Weeks services of Tenebrae and Good Friday liturgies[5].
II.        BACKGROUND
Destruction of Jerusalem was a culminated event caused by the rebellious and unrepentant people of Judah, warned by the Old Testament prophets, which leaves a vivid residual mark on all the subsequent biblical literatures[6]. Lamentations is a poetic literature most probably written by an eyewitness in Palestine shortly after the fall of Jerusalem (generally agreed as between 587B.C. to 538B.C.)[7], or the exilic period before constructing the Second Temple. The residences of Jerusalem in Lamentations are regarded as ‘the poorest of the land’ since the elites have been deported as the exiled[8].
In the ancient Near East, lament over a destroyed city was a common genre and occurrence. There are many similarities and common artistic forms of expressing grief, rage and protest between these city laments and Lamentations, and the later has indeed transferred the city’s patron goddess to the personified of Jerusalem[9].
The poet’s feeling and concerns linger around the horrific event he has encountered and witnessed. It is a big catastrophic occurrence and the pains of the city are made known through four voices, e.g., the narrator, Daughter Zion, the strongman and the community[10]. Lamentations 5 represents the communal voice of the city after much sorrows and heartaches, is now pleading for God’s mercy to restore the ruins and the broken relationship. It ends with a question mark failing to provide comfort the four voices have sought throughout the book.  
III.       FORM & STRUCTURE ANALYSIS
Lamentations 5 is more of a communal or a national (the speaker appeared as the first or second person plural forms) prayer to God than a dirge, with the Vulgate bearing a title called “A prayer (oratio) of the prophet Jeremiah”[11], and Berlin refers it to “resemble in part the communal laments in Psalms (e.g. Psalms 44 & 80) and shares some traits with penitential prayers of the Second Temple period”[12]. Community laments are composed by Israelites as a national plea to God for mercy during some great national distresses[13].
22 lines or verses in the chapter represent the complete Hebrew alphabetical letters, and most of these consist pairs of three-beat lines where the second stands in parallelism with the first, except three[14]. The poem begins and ends with a petition, “Remember, Lord” in verse 1 and “Restore us,…Lord” in verse 21[15], though the petitions seems to fade away in a weakened voice. The poem is full of rhymes and assonance, and out of the 134 Hebrew words, 65 end in either –u or –m[16]
This poem differs from the previous four in form and in rhythm. The absence of an acrostic arrangement suggesting a deliberate intention of the author to demonstrate a sense of chaos and disorder, and its shortened content speaks of a depletion of hope and strength[17]. It is dominated by a single community voice addressing to Yahweh alone in petitions, whereas there are different voices interchangeable in other chapters[18]. It contains elements of a complaint over misfortune, a petition asking God for a change in situation and a self-reproach for the root-causes of their experienced calamity[19].  
    Commentators have well divided this chapter into three sections: an appeal to Yahweh to look and see for their disgraces (v1), a description of the disgrace Yahweh must see (v2-18), and a plea for a restoration to receive God’s favor (v19-22)[20].
IV.       EXEGESIS OF LAMENTATIONS 5:1-22 (IN GOD WE TRUST)
Lamentations 5:1-22 seems to exert the last ounce of strength and hope in urging God after four long sessions of lament. It demonstrates an exhaustive yet persistent heart of those in pains, by putting their full trust in God knowing that their ultimate source of rescue comes from God alone. They implore God’s intervention in their situation, iterate all the shames and pains suffered, and insist that He is the only critical determinant for a reversal of their adversity.
1.         IMPLORING GOD’S INTERVENTION (V1)
V1Remember, Lord, what has happened to us; look and see our disgrace
The verse starts with a plea from the community asking God to “Remember” (זָכַר, zakar), a verb involves more than recalling of the facts but a request for not forgetting or an action to be done[21] about the happenings (הָיָה, hayah) affecting one’s current emotions and feelings.
            “Behold or look” (נָבַט, nabat) implies an intentional and attentive gaze by looking at something with pleasure or favor. The community is pleading for God’s intention and favor which seem to be lost. “See” (רָאָה, raah) is an action exposing the devastated city before God.
“Disgrace” or “reproach” (חֶרְפָּה, cherpah) means contempt or taunt of the enemies causing shame and humiliation. The disgraces suffered are further elaborated in verses 2-18.
2.         ITERATING PAINS & SUFFERINGS (V2-18)
Laments in verses 2-18 are repeated conditions mourned in the last four chapters. The passage displays a wounded community revisiting their sufferings and pains again and again. Modified from Berlin’s, I further subdivide this passage into three descriptions, e.g. an economic and physical impoverishment (v2-10), a social humiliation & degradation (v11-14) and a religious & political disintegration (v15-18)[22].   
2.1       AN ECONOMIC & PHYSICAL IMPOVERISHMENT (V2-10)
V2 Our inheritance has been turned over to strangers, our homes to foreigners.
“Inheritance” (נַחֲלָה, nachalah) is possession or property occupied and owned by Israelites distributed by God to the twelve tribes upon their conquest over the land of Canaan. Land signifies a blessing in the Abrahamic covenantal relationship, and a loss of land might represent a loss of evidence for Israelites to be identified as a blessed people of God.
“Homes” (בָּ֫יִת, bayith) refers to residential houses or dwelling habitation belonged to the people of the land. Both these inheritance and homes are lost to the strangers and foreigners.
V3 We have become fatherless, our mothers are widows.
The enemy has afflicted the nation that the remnants loss their familiar love and the children become “fatherless”. The death of a husband/father denotes a loss in the family income too. “Father’ is referred either to a biological father slaughtered, or King Zedekiah the exiled political father, or ultimately Yahweh their departed spiritual Father, for Psalmists call the merciful God as “Father of the fatherless and the protector of widows” [23].
Yahweh is honoured as the spiritual Father and Husband over Judah. Thus the women in Jerusalem did suffer the pain of her widowhood with the demise of her husband when the glory of God departs.
V4 We must buy the water we drink; our wood can be had only at a price.
Resources like water and wood were once their economic possessions but they have to purchase these now. “Pay” (כָּ֫סֶפ, keseph) means silver or money whereas ‘price” (מְחִיר, mechir) may indicate some unreasonably high or oppressive rates, related to price paid for the wicked activity in the Old Testament[24]. The remnants in Jerusalem are mostly poor farmers retained by the Babylonians to tend their plantings, and they are not affordable to purchase enough water and wood for their consumption.
People are desperate in need of the water and the wood, because it will be unbearable and critically miserable to go through the hot summer with scarcity of water and cold winter without burning wood[25].  
V5 Those who pursue us are at our heels; we are weary and find no rest.
“Heels” originally means neck (צַוָּר, tsavvar). The verse probably refers to the enslavement from the enemies causing the people to be worn out (יָגַ,yaga) by hard labours . They are restless in the land presumed to be their permanent settlement with a promised rest (נ֫וּחַ, nuach) from God.   
V6 We submitted to Egypt and Assyria to get enough bread.
“Submitted” (נָתַן, Nathan) means give, and giving one’s hand (יָ,yad) denotes one’s surrender and submission. This is a controversial verse as some refer it to the nation’s previous or existing alliance with Egypt during the famine (e.g. through voluntary exile recorded in Jeremiah), but deny any possibility of alliance with Assyria.
Assyria and Egypt are connected to the worship of Baal, the fertility gods of nature, over the land of Judah before its fall. Israel is guilty of entering a spiritual alliance with these nations and they are reaping their bitter fruits now[26]. These nations are used in geographical sense covering the west and the east too[27].
V7 Our ancestors sinned and are no more, and we bear their punishment.
The community complains about their undeserved pains and sufferings, for they are innocent but bearers of heavy loads because of their ancestors’ sins. Comparing to their confession of sins previously, their denial could be birthed out of their utter disappointment and emotional instability.
V8 Slaves rule over us, and there is no one to free us from their hands.
“Slaves” or “servants” refer to those appointed governors (either Babylonians, or Israelites, or people of other nations) who work under the Babylonian authorities. They could be people whom Judah ruled before her fall (e.g. Edomites). From being a suzerain, Judah turns to be a vassal and ruled by others who used to succumb under her. She has lost both her Lord and her King, and has no one to deliver her from her bondages.  
V9 We get our bread at the risk of our lives because of the sword in the desert.
“Sword” is interpreted either as “famine” or “violence” due to a lack of law and order in the society. Basically the people have to risk their lives to get the bread (לָ֫חֶם, lechem). The once crowded city is figuratively described as a desert (מִדְבָּר, midbar), a wilderness or an uninhabited land.
V10 Our skin is hot as an oven, feverish from hunger.
“Feverish” (זִלְעָפוֹת, zalaphah), means at a burning or a terrible state. “Our skin is hot as an oven” may suggest some skin diseases causing the heat and these diseases are widely spread during the famine or war times.
2.2       A SOCIAL HUMILIATIN & DEGRADATION (V11-14)
The captors of Judah have disrupted the normal routines of daily life and the situation reflects the judgment of God Jeremiah has warned against the people of Judah who are stick-necked and without repentance[28].
V11 Women have been violated in Zion, and virgins in the towns of Judah.
Under the rule of the oppressors or conquerors, both the married wives, the women (נָשִׁים, ishshah) or the unmarried young ladies, the virgins (בְּתוּלָה, bethulah) are alike and they share a common fate of being violated (עָנָה, anah), defiled, abased, afflicted sexually, or humbled by cohabitation. Women tend to be under sexual exploitation whenever a nation is defeated by her enemies.
V12 Princes have been hung up by their hands; elders are shown no respect.
Princes (שָׂר, sar) are Judean rulers, leaders or officials, and elders (זָקֵן, zaqen) are some aged or senior citizens of a city holding their honourable and reputable positions well-accepted by all. They are either executed or being disfavoured. They lost their social privilege and end up miserably.
V13 Young men toil at the millstones; boys stagger under loads of wood.
The younger generation suffers as forced labourers under the hands of their enemies. Young men (בָּחוּר, bachur) are choice or vigorous, implying that they are strong and healthy. Boys (נַ֫עַר, naar) range from the age of infancy to adolescence. Their “grinding” at a corn mill are assigned tasks reserved only for slaves or animals[29]
V14 The elders are gone from the city gate; the young men have stopped their music.
City gate is an open square, a place of assembly and a seat of government[30], where elders would be there functioning as judges. Music is associated with celebrative mood and festivals. Yet all these normal activities used to be carried out actively, now cease.  
2.3       A RELIGIOUS & POLITICAL DISINTEGRATION (V15-18)
V15 Joy is gone from our hearts; our dancing has turned to mourning.
Joy (מָשׂוֹשׂ, masos), rejoice or delight, together with dancing are related to a ritual experience in the presence of God, while mourning is a state in the absence of God[31].  Biblical records show a connection between the rejoicing of God’s people receiving God’s favour, and disheartened or mourning when God is not in their midst. The celebrations cease because Jerusalem is without God’s presence to rejoice over, and the people are literally experiencing a spiritual vacuum.
V16 The crown has fallen from our head. Woe to us, for we have sinned!
Crown (עֲטָרָה, atarah) or wreath refers figuratively as honour, or physically as crown wore by a king. The king of Judah is deprived of his Davidic kingship and his throne. The nation has lost its honourable position. Zion the holy mountain, Jerusalem the holy city and the Temple the holy sanctuary for God’s people, have been deprived of their glory.
Woe or alas (אוֹי, oy) carries with it an impassioned expression of grief and despair. The community discover once again their own sinfulness.   
V17 Because of this our hearts are faint, because of these things our eyes grow dim
Faint (דָּוֶה, daveh) means feeling unwell or sick. “Because of this or because of these things” are rebellious and sinful acts of Israelites and those severe consequences encountered by them. Eyes are darkened, and figuratively their sights are obscure or confused because of the hopeless situation where light is seen dimmer and dimmer.   
V18 for Mount Zion, which lies desolate, with jackals prowling over it.
Mount Zion was once occupied by human activities because of the temple rituals and celebrations, now it is laid desolate (שָׁמֵם, shamem) and the devastation is so heavy that jackals are haunting ruins and prowling over it[32]. Jackals are foxes representing curses in the ancient Near Easterners’ belief[33]. God’s dwelling becomes a cursed place proven by its massive destruction.
3.         INSISTING A RESTORATION FROM GOD (V19-22)
V19 You, Lord, reign forever; your throne endures from generation to generation.
Reign (יָשַׁב, yashab) means inhabitants, to sit, dwell, remain or to rule. The community acknowledge the eternity and sovereignty of God that His heavenly throne (כִּסֵּא, kisse), stool or seat lasts forever even though His footstool, the Temple is destroyed. They are awakened and learn to place their faith on God instead of the Temple and the priesthood system.
V20 Why do you always forget us? Why do you forsake us so long?
The Hebrew interrogative word מָה (mah) means what, how or anything, and is translated as “why” here. The community sink back to their despair and question God the reasons they are forgotten and forsaken. They are puzzled by their emotional pains issuing yet another question mark waiting for an audible voice of God who have remained indifferent and silent to their plight throughout the laments.
V21 Restore us to yourself, Lord, that we may return; renew our days as of old,
Requests are presented by the community, asking God to restore them and to renew them. The root word for “restore” and “return” is שׁוּ (shub). They understand their weaknesses and inability to do so with their own strength and thus insist God shall initiate a restoration for them to return to Him. It is a prayer for renewal of the legal and loving covenant between God and His people, between the father and his child, and between the bridegroom and his bride[34]. 
V22 unless you have utterly rejected us and are angry with us beyond measure.
כִּ (ki) could be translated as for, because, when and unless etc. An interrogative ending states the impossibility for God to utterly reject His people with his immeasurable anger[35]!
Jewish rabbis understand verse 22 to sound dull and sad, thus they will repeat verse 21 after recitation of 5:1-22, to end the book with a more positive and hopeful note[36].
V.        THEOLOGICAL REFLECTION
The main theological thought throughout Lamentations 5 is the recognition of the sovereignty of God amidst the sufferings and lost. The community is persistent in pleading for God’s mercy and intervention, to trust God to restore and to renew even God has been silent since the beginning to the very end (v1 and v21-22).
The Lamentations does not intend to provide answers to questions raised by the sufferers, but to express and describe individual or corporate wounds as a way to release their pains. The best way of dealing with pains and losses is to be assured that God is aware of our predicaments though we might not receive His imminent helps.
Even there are endless sufferings, hope is instilled when one lifts up his faith to God. Lamentations 5 encourages us to rely on the grace of God, as disastrous hours though unexpected, are sometimes part and parcel of our earthly life.    
VI.       CONCLUSION
Lamentations 5 presents a comprehensive picture of a city or a people of God who have mourned through and prayed through during their darkest moment of life, exhibiting the complete disgrace and humiliation the nation and the people have suffered through physically, emotionally, economically, socially and spiritually.
We can conclude with Kaiser that it is indeed a good pastoral passage for us to learn to cope with grief, to take suffering personally, to find hope in adversity, to put a name to pain and to remember God’s sovereign control over our lives and circumstances[37].
BIBLIOGRAPHY
Berlin, Adele. Lamentations. Louisville: Westminster John Knox Press, 2004.
Bracke, John M. Jeremiah 30-52 and Lamentations. Louisville: Westminster John Knox
Press, 2000.

Davidson, Robert. Jeremiah & Lamentations: The Daily Study Bible Series. Louisville:
Westminster John Knox Press, 1985.

Dearman, J. Andrew. The NIV Application Commentary. Grand Rapids: Zondervan, 2002.

Gaebelein, Frank E. The Expositor’s Bible Commentary. Grand Rapids: Zondervan
Publishing House, 1986.

Garrett, Duane & Paul R. House. Word Biblical Commentary: Song of Songs/Lamentations.
Nashville: Thomas Nelson Publishers, 2004.

Harmon, Nolan B. The Interpreter’s Bible: A Commentary in Twelve Volumes. Nashville:
Abingdon Press, 1956.

Harrison, R.K. Jeremiah & Lamentations: An Introduction & Commentary. Downers Grove:
Inter-Varsity Press, 1973.

Huett, Jr., F.B. The New American Commentary: Jeremiah/Lamentations: An Exegetical and
Theological Exposition of Holy Scripture. Nashville: B&H Publishing Group, 1993.

Kaiser, Jr., Walter C. A Biblical Approach to Personal Suffering. Chicago: Moody Press,
1982.

Keck, Leander E., Ed. The New Interpreter’s Bible. Nashville: Abingdon Press, 1994.

Kuist, Howard Tillman. The Layman’s Bible Commentary. Translator: Deng Jia Wan & Du
Zhi Wei. Taipei: Ren Guang Publisher, 2002.

Loke, Y.F, Anthony. Lamentations Made Simple. Petaling Jaya: Pustaka Sufes Sdn. Bhd.,
2012.

Re’emi, S. Paul. Amos and Lamentations: God’s People in Crisis. Grand Rapids: WM.B.
Eerdmans Publishing Co., 1984.

Tang, Y.C., Samuel. Lamentations: Tien Dao Bible Commentary. Kowloon: Tien Dao
Publishing House, Ltd, 1995.



[1] Walter C. Kaiser, Jr., A Biblical Approach to Personal Suffering (Chicago: Moody Press, 1982), 30.
[2] Anthony Y.F. Loke, Lamentations Made Simple (Petaling Jaya: Pustaka Sufes Sdn. Bhd., 2012), 17.
[3] Samuel Y.C. Tang, Lamentations: Tien Dao Bible Commentary (Kowloon: Tien Dao Publishing House, Ltd, 1995), 2.
[4] Nolan B. Harmon, The Interpreter’s Bible: A Commentary in Twelve Volumes (Nashville: Abingdon Press, 1956), 4.
[5] Leander E. Keck, The New Interpreter’s Bible (Nashville: Abingdon Press, 1994), 1017.
[6] Adele Berlin, Lamentations (Louisville: Westminster John Knox Press, 2004), 1.
[7] Loke, Lamentations Made Simple, 21.
[8] S. Paul Re’emi, Amos and Lamentations: God’s People in Crisis (Grand Rapids: WM.B. Eerdmans Publishing Co., 1984), 76.
[9] Keck, The New Interpreter’s Bible, 1019.
[10] Loke, Lamentations Made Simple, 39.
[11] Nolan B. Harmon, The Interpreter’s Bible: A Commentary of Twelve Volumes (Nashville: Abingdon Press, 1956), 35.           
[12] Duane Garrett & Paul R. House, Word Biblical Commentary: Song of Songs/Lamentations (Nashville: Thomas Nelson Publishers, 2004), 456
[13] Re’emi, Amos and Lamentations: God’s People in Crisis, 127.
[14] Frank E. Gaebelein, The Expositor’s Bible Commentary (Grand Rapids: Zondervan Publishing House, 1986), 697.
[15] Kaiser, Jr., A Biblical Approach to Personal Suffering, 23.
[16] Ibid, 110.
[17] Loke, Lamentations Made Simple, 35 & 85.
[18] Keck, The New Interpreter’s Bible, 1067.
[19] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 455.
[20] Keck, The New Interpreter’s Bible, 1067 & Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 455.
[21] Gaebelein, The Expositor’s Bible Commentary, 730.
[22] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 459.
[23] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 460 & Re’emi, Amos and Lamentations: God’s People in Crisis, 1290.
[24] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 461.
[25] Re’emi, Amos and Lamentations: God’s People in Crisis, 1290.
[26] Gaebelein, The Expositor’s Bible Commentary, 731.
[27] Harmon, The Interpreter’s Bible: A Commentary of Twelve Volumes, 36.
[28] John M. Bracke, Jeremiah 30-52 and Lamentations (Louisville: Westminster John Knox Press, 2000), 238.
[29] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 466.
[30] Harmon, The Interpreter’s Bible: A Commentary of Twelve Volumes,37.
[31] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 467.

[32] Garrett, Word Biblical Commentary: Song of Songs/Lamentations, 468.
[33] Tang, Lamentations: Tien Dao Bible Commentary, 161.
[34] Re’emi, Amos and Lamentations: God’s People in Crisis, 132.
[35] Kaiser, A Biblical Approach to Personal Suffering, 119.
[36] Robert Davidson, Jeremiah & Lamentations: The Daily Study Bible Series (Louisville: Westminster John Knox Press, 1985), 213.
[37] Kaiser, A Biblical Approach to Personal Suffering, 121.