Lamentations 2:16
All your enemies open their mouths against you. They hiss and gnash their teeth, saying, "We have swallowed her up. This is the day for which we have waited. We have lived to see it!"
All your enemies
The phrase "all your enemies" refers to the collective adversaries of Jerusalem, representing not just individual nations but the embodiment of opposition against God's chosen people. In the Hebrew text, the word for "enemies" is "oyeb," which conveys hostility and animosity. Historically, this includes nations like Babylon, who were instruments of God's judgment. Theologically, it reminds us of the spiritual warfare believers face, where enemies are not just physical but also spiritual forces opposing God's kingdom.

open their mouths against you
This expression signifies the act of speaking against or mocking. In ancient Near Eastern culture, to "open the mouth" against someone was a gesture of derision and scorn. The Hebrew verb "patah" (to open) here implies a deliberate and aggressive action. This imagery is powerful, illustrating the complete vulnerability and humiliation of Jerusalem, as her enemies not only conquer but also taunt her.

they hiss and gnash their teeth
"Hiss" and "gnash" are vivid expressions of contempt and anger. The Hebrew word "sharaq" (to hiss) can also mean to whistle or jeer, indicating a sound of derision. "Charaq" (to gnash) suggests grinding teeth in rage or scorn. This dual imagery portrays the intense hatred and satisfaction of the enemies, reveling in Jerusalem's downfall. It serves as a reminder of the consequences of turning away from God, as well as the reality of facing opposition when one stands for righteousness.

saying, 'We have swallowed her up'
The phrase "We have swallowed her up" uses the Hebrew verb "bala," meaning to engulf or consume completely. This metaphor of consumption indicates total destruction and defeat. Historically, it reflects the Babylonian conquest, where Jerusalem was not just defeated but utterly devastated. Spiritually, it warns of the consuming nature of sin and the world when one strays from God's protection.

Surely this is the day for which we waited
This statement reveals the long-standing anticipation of Jerusalem's enemies for her downfall. The Hebrew word "qavah" (to wait) implies an eager expectation. This reflects the deep-seated enmity and desire for vengeance against God's people. It serves as a sobering reminder of the consequences of disobedience and the reality of living in a fallen world where adversaries may rejoice in our failures.

We have lived to see it
The phrase "We have lived to see it" underscores the fulfillment of the enemies' hopes and the tangible realization of Jerusalem's destruction. The Hebrew verb "ra'ah" (to see) here conveys not just physical sight but also experiencing the event. This highlights the complete reversal of fortunes for Jerusalem, once a city of glory now a spectacle of ruin. It calls believers to remain steadfast in faith, knowing that while enemies may triumph temporarily, God's ultimate justice and restoration are assured.

Persons / Places / Events
1. Jeremiah
- Traditionally considered the author of Lamentations, Jeremiah is known as the "weeping prophet" who lamented the destruction of Jerusalem.

2. Jerusalem
- The city that is the focal point of Lamentations, representing the heart of Judah and the center of Jewish worship, now lying in ruins.

3. Enemies of Jerusalem
- The surrounding nations and peoples who opposed Israel and Judah, often rejoicing in their downfall.

4. Babylonian Conquest
- The historical event where Babylon, under King Nebuchadnezzar, besieged and destroyed Jerusalem in 586 BC.

5. The Day of the Lord
- A concept often associated with judgment and fulfillment of prophecy, seen here as a day of reckoning for Jerusalem.
Teaching Points
The Reality of Judgment
God's judgment is real and often comes as a result of persistent disobedience. The destruction of Jerusalem serves as a sobering reminder of the consequences of turning away from God.

The Pain of Mockery
Experiencing mockery and scorn from enemies can be deeply painful. Believers are called to respond with grace and trust in God's justice rather than retaliate.

The Fulfillment of Prophecy
The events described in Lamentations were foretold by prophets like Jeremiah. This reminds us of the reliability of God's Word and the importance of heeding prophetic warnings.

Hope Amidst Despair
Even in the darkest times, there is hope. Lamentations, while a book of sorrow, also points to God's faithfulness and the possibility of restoration.

Guarding Against Pride
The enemies' gloating serves as a warning against pride and taking pleasure in others' misfortunes. Christians are called to humility and compassion.
Bible Study Questions
1. How does the reaction of Jerusalem's enemies in Lamentations 2:16 reflect human nature's tendency to rejoice in others' failures, and how can we guard against this in our own lives?

2. In what ways does the destruction of Jerusalem serve as a warning for us today regarding the consequences of disobedience to God?

3. How can we find hope and encouragement in the midst of personal or communal lament, as seen in the book of Lamentations?

4. What parallels can we draw between the mockery faced by Jerusalem and the mockery faced by Jesus, and how should this influence our response to persecution?

5. How can we apply the lessons from Lamentations 2:16 to foster a spirit of humility and compassion in our interactions with others, especially those who may be experiencing hardship?
Connections to Other Scriptures
Psalm 137
This psalm reflects the sorrow and longing of the Israelites during the Babylonian exile, echoing the themes of lament and loss found in Lamentations.

Obadiah 1:12-13
These verses warn against gloating over a brother's misfortune, similar to the enemies' rejoicing over Jerusalem's fall.

Ezekiel 25:6
This passage speaks of God's judgment on those who rejoice over the downfall of His people, paralleling the enemies' attitudes in Lamentations 2:16.

Matthew 27:39-44
The mocking of Jesus on the cross by His enemies can be seen as a New Testament parallel to the taunting of Jerusalem's enemies.
The Glory and the Shame of JerusalemJ.R. Thomson
People
Jacob, Jeremiah
Places
Jerusalem, Zion
Topics
Ah, Certainly, Cry, Destroyed, Enemies, Forsooth, Gnash, Haters, Hiss, Hissed, Hisses, Longed, Making, Meal, Mouth, Mouths, Open, Opened, Opening, Rail, Reached, Scoff, Surely, Swallowed, Teeth, Waited, Whistling, Wide, Yea
Dictionary of Bible Themes
Lamentations 2:16

     5132   biting
     5189   teeth

Lamentations 2:15-16

     5550   speech, negative

Lamentations 2:15-17

     8819   scoffing

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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