Lamentations 2:8
The LORD determined to destroy the wall of the Daughter of Zion. He stretched out a measuring line and did not withdraw His hand from destroying. He made the ramparts and walls lament; together they waste away.
The LORD determined to destroy the wall of the Daughter of Zion.
This phrase highlights God's sovereign decision to bring judgment upon Jerusalem, often referred to as the "Daughter of Zion." The term "Daughter of Zion" is a poetic expression for the city of Jerusalem and its inhabitants, emphasizing their special relationship with God. Historically, this destruction is linked to the Babylonian siege of Jerusalem in 586 BC. The wall represents the city's protection and strength, and its destruction signifies the removal of divine protection due to the people's persistent disobedience and idolatry. This act of judgment fulfills prophecies found in books like Jeremiah and Isaiah, where God warned of the consequences of Israel's unfaithfulness.

He stretched out a measuring line and did not withdraw His hand from destroying.
The imagery of a "measuring line" is often used in the Bible to denote judgment and precision (see Isaiah 34:11 and Amos 7:7-9). It suggests that God's actions are deliberate and measured, not arbitrary. The phrase indicates that God has assessed the situation and determined the extent of the destruction necessary. The fact that He "did not withdraw His hand" underscores the certainty and completeness of the judgment. This reflects the seriousness of the covenantal breach by the people of Jerusalem and serves as a sobering reminder of the consequences of turning away from God.

He made the ramparts and walls lament; together they waste away.
The personification of the ramparts and walls "lamenting" emphasizes the totality of the destruction. In ancient Near Eastern culture, city walls were vital for defense and security, and their destruction would have been a source of great mourning for the inhabitants. The imagery of walls wasting away together suggests a complete and unified collapse, symbolizing the end of Jerusalem's former glory and strength. This devastation is a physical manifestation of the spiritual decay that had taken place within the city. The lamentation of the walls can also be seen as a type of Christ, who wept over Jerusalem (Luke 19:41-44), foreseeing its future destruction due to the people's rejection of Him.

Persons / Places / Events
1. The LORD
The sovereign God of Israel, who is depicted as the one executing judgment.

2. Daughter of Zion
A poetic term for Jerusalem, representing the people of Israel.

3. Measuring Line
A tool used metaphorically to signify God's precise and deliberate judgment.

4. Ramparts and Walls
The physical defenses of Jerusalem, symbolizing the city's strength and security.

5. Lamentations
The book in which this verse is found, traditionally attributed to the prophet Jeremiah, expressing sorrow over the destruction of Jerusalem.
Teaching Points
God's Sovereignty in Judgment
God is in control, even in times of destruction and judgment. His actions are deliberate and purposeful.

The Consequences of Sin
The destruction of Jerusalem serves as a stark reminder of the consequences of turning away from God and His commandments.

The Role of Lament
Lament is a valid and necessary response to suffering and loss. It allows us to express our grief and seek God's mercy.

Hope in Restoration
While this verse focuses on destruction, the broader biblical account assures us of God's desire to restore and rebuild.

The Importance of Repentance
Recognizing God's judgment should lead us to repentance and a renewed commitment to follow His ways.
Bible Study Questions
1. How does understanding God's sovereignty in judgment affect your view of current events in the world?

2. In what ways can the destruction of Jerusalem serve as a warning for us today?

3. How can we incorporate lament into our spiritual practices, and why is it important?

4. What other biblical examples of God's judgment can you find, and how do they compare to Lamentations 2:8?

5. How can we balance the themes of judgment and hope in our personal faith journey?
Connections to Other Scriptures
Jeremiah 31:28
This verse speaks of God watching over His people to build and to plant, contrasting with His role in destruction as seen in Lamentations 2:8.

Isaiah 34:11
The use of a measuring line in judgment is also seen here, emphasizing God's precise and intentional actions.

Psalm 79:1
This psalm laments the destruction of Jerusalem, providing a parallel expression of grief and loss.

Ezekiel 7:2-4
Describes the end that has come upon the land of Israel, similar to the judgment depicted in Lamentations.

Revelation 11:1-2
The measuring line is used in a vision to measure the temple, indicating God's sovereignty and judgment.
ChastisementsJ. Udall.Lamentations 2:1-9
Spoiled HabitationsJ. Udall.Lamentations 2:1-9
Strength DespoiledJ. Udall.Lamentations 2:1-9
Altars DestroyedJ. Udall.Lamentations 2:6-9
Divine DestructionJ. Parker, D. D.Lamentations 2:6-9
Gates SunkJ. Udall.Lamentations 2:6-9
God Destroying His Own OrdinancesJ. Udall.Lamentations 2:6-9
Privileges no ProtectionJ. Udall.Lamentations 2:6-9
Prophets Without a VisionW. F. Adeney, M. A.Lamentations 2:6-9
The Desolations of ZionJ. W. Niblock, D. D.Lamentations 2:6-9
People
Jacob, Jeremiah
Places
Jerusalem, Zion
Topics
Bulwark, Caused, Causeth, Daughter, Destroy, Destroying, Destruction, Determined, Devised, Feeble, Kept, Lament, Languish, Languished, Lay, Line, Lord's, Marked, Measuring, Mourn, Purpose, Purposed, Rampart, Ramparts, Restrained, Ruins, Sorrow, Stretched, Tear, Tower, Wall, Walls, Waste, Wasted, Weak, Withdrawn, Withhold, Zion
Dictionary of Bible Themes
Lamentations 2:8

     6142   decay
     7254   plumb-line

Lamentations 2:1-9

     1025   God, anger of
     8722   doubt, nature of

Lamentations 2:5-9

     5508   ruins

Lamentations 2:7-8

     5604   walls

Lamentations 2:8-10

     7271   Zion, as symbol

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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