Lamentations 2:11
My eyes fail from weeping; I am churning within. My heart is poured out in grief over the destruction of the daughter of my people, because children and infants faint in the streets of the city.
My eyes fail from weeping
The phrase "My eyes fail from weeping" captures the intense sorrow and exhaustion experienced by the prophet Jeremiah. The Hebrew word for "fail" (כָּלָה, kalah) conveys a sense of being consumed or spent, indicating that Jeremiah's tears have been so abundant that his eyes are weary and exhausted. This reflects the deep emotional and spiritual anguish over the destruction of Jerusalem and the suffering of its people. Historically, this lamentation is set in the aftermath of the Babylonian siege, a time of profound loss and devastation for the Israelites.

I am in torment within
The phrase "I am in torment within" reveals the internal agony that Jeremiah feels. The Hebrew word for "torment" (חֳמַרְמְרוּ, chamarmar) suggests a boiling or churning within, akin to a physical and emotional upheaval. This internal distress is not just personal but also communal, as Jeremiah identifies with the collective suffering of his people. The historical context of the Babylonian exile, with its accompanying loss of homeland, temple, and identity, amplifies this inner turmoil.

my heart is poured out on the ground
The imagery of "my heart is poured out on the ground" signifies utter despair and vulnerability. The Hebrew word for "poured out" (שָׁפַךְ, shaphak) often describes the act of spilling or shedding, as in the pouring out of blood or water. This metaphor suggests a complete depletion of emotional and spiritual strength, as if Jeremiah's very life force is being drained. In the scriptural context, this reflects the prophet's deep empathy and identification with the suffering of Jerusalem, as well as the broader theological theme of lament as a form of worship and supplication.

because my people are destroyed
The phrase "because my people are destroyed" highlights the reason for Jeremiah's lament. The Hebrew word for "destroyed" (שָׁבַר, shabar) means to break or shatter, indicating the complete devastation of the community. This destruction is not only physical but also spiritual and cultural, as the Babylonian conquest led to the loss of the temple, the center of Jewish worship and identity. Theologically, this destruction is seen as a consequence of the people's disobedience and sin, yet it also serves as a call to repentance and renewal.

because children and infants faint in the streets of the city
The phrase "because children and infants faint in the streets of the city" paints a heart-wrenching picture of the most vulnerable victims of the siege. The Hebrew word for "faint" (עָטַף, ataph) conveys a sense of being overwhelmed or enfeebled, often due to hunger or thirst. This imagery underscores the dire humanitarian crisis resulting from the siege, where even the innocent and helpless suffer. In a broader scriptural context, the suffering of children is a poignant reminder of the consequences of sin and the urgent need for divine intervention and mercy.

Persons / Places / Events
1. Jeremiah
- Traditionally considered the author of Lamentations, Jeremiah is known as the "weeping prophet" due to his deep sorrow over the destruction of Jerusalem and the suffering of his people.

2. Jerusalem
- The city that has been destroyed, leading to the lament expressed in this verse. It was the center of Jewish worship and identity.

3. The Daughter of My People
- A poetic expression referring to the people of Jerusalem, emphasizing their vulnerability and the prophet's deep connection to them.

4. Children and Infants
- Represent the most vulnerable members of society, whose suffering is particularly poignant and heartbreaking.

5. The Streets of the City
- Symbolize the public and visible nature of the suffering, as well as the complete breakdown of societal order.
Teaching Points
The Depth of Grief
The verse illustrates the profound grief that can accompany witnessing the suffering and destruction of one's community. It is a reminder of the emotional depth that comes with true compassion and empathy.

The Consequences of Sin
The destruction of Jerusalem serves as a stark reminder of the consequences of turning away from God. It calls believers to reflect on the importance of faithfulness and obedience.

The Vulnerability of the Innocent
The mention of children and infants highlights the impact of societal sin on the most vulnerable. It challenges believers to protect and care for those who cannot defend themselves.

The Role of Lament in Faith
Lamentations teaches that expressing grief and sorrow is a valid and important part of faith. It encourages believers to bring their deepest pains before God.

Hope Amidst Despair
While the verse is filled with sorrow, the broader context of Lamentations points to the hope that can be found in God's faithfulness, even in the darkest times.
Bible Study Questions
1. How does Jeremiah's expression of grief in Lamentations 2:11 challenge our understanding of compassion and empathy in our own lives?

2. In what ways can the destruction of Jerusalem serve as a warning for modern believers about the consequences of turning away from God?

3. How can we, as a community, better protect and support the most vulnerable among us, as highlighted by the suffering of children and infants in this passage?

4. What role does lament play in your personal faith journey, and how can it lead to a deeper relationship with God?

5. How can we find hope and assurance in God's faithfulness, even when we are surrounded by despair and destruction, as seen in the broader context of Lamentations?
Connections to Other Scriptures
Jeremiah 9:1
- Jeremiah expresses a similar deep sorrow and desire to weep for his people, showing the continuity of his lamentation.

Psalm 119:136
- The psalmist weeps over those who do not follow God's law, paralleling Jeremiah's grief over the spiritual and physical destruction of his people.

Matthew 23:37
- Jesus laments over Jerusalem, echoing the sorrow of Jeremiah and highlighting the city's continued rejection of God's messengers.
Compassion for SinnersHartley Aspen.Lamentations 2:11-13
Great GriefJ. Udall.Lamentations 2:11-13
Plain MinistriesJ. Udall.Lamentations 2:11-13
The Miseries of the Church Taken to HeartJ. Udall.Lamentations 2:11-13
People
Jacob, Jeremiah
Places
Jerusalem, Zion
Topics
Babes, Babies, Body, Bowels, Breach, Breast, Broad, Burn, Consumed, Daughter, Deeply, Destroyed, Destruction, Drained, Fail, Faint, Falling, Feeble, Greatly, Grief, Ground, Heart, Infant, Infants, Inmost, Inner, Inwards, Liver, Moved, Ones, Open, Places, Poured, Ruin, Soul, Spent, Spirit, Squares, Streets, Strength, Suckling, Sucklings, Swoon, Tears, Torment, Town, Troubled, Tumult, Wasted, Weeping, Within
Dictionary of Bible Themes
Lamentations 2:11

     5017   heart, renewal
     5166   liver and kidneys
     5781   affection
     5831   depression

Lamentations 2:11-12

     5652   babies

Library
Watch-Night Service
"Ye virgin souls, arise! With all the dead awake; Unto salvation wise; Oil in your vessels take: Upstarting at the MIDNIGHT CRY, Behold Your heavenly bridegroom nigh." Two brethren then offered prayer for the Church and the World, that the new year might be clothed with glory by the spread of the knowledge of Jesus.--Then followed the EXPOSITION Psalm 90:1-22 "Lord, thou hast been our dwelling place in all generations. Yea Jehovah, WE, they children, can say that thou hast been our home, our safe
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Chel. The Court of the Women.
The Court of the Gentiles compassed the Temple and the courts on every side. The same also did Chel, or the Ante-murale. "That space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them." Maimonides writes: "Inwards" (from the Court of the Gentiles) "was a fence, that encompassed on every side,
John Lightfoot—From the Talmud and Hebraica

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references
Alfred Edersheim—The Life and Times of Jesus the Messiah

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means
Leo the Great—Writings of Leo the Great

Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding
J. W. McGarvey—The Four-Fold Gospel

Lamentations
The book familiarly known as the Lamentations consists of four elegies[1] (i., ii., iii., iv.) and a prayer (v.). The general theme of the elegies is the sorrow and desolation created by the destruction of Jerusalem[2] in 586 B.C.: the last poem (v.) is a prayer for deliverance from the long continued distress. The elegies are all alphabetic, and like most alphabetic poems (cf. Ps. cxix.) are marked by little continuity of thought. The first poem is a lament over Jerusalem, bereft, by the siege,
John Edgar McFadyen—Introduction to the Old Testament

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