2 How the precious children of Zion, once worth their weight in gold, are now considered as pots of clay, the work of a potter's hands!
2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
2 The precious sons of Zion, worth their weight in fine gold, how they are regarded as earthen pots, the work of a potter's hands!
2 And the people of Zion, once prized, far surpassing their weight in gold, Are now treated like cheap pottery, like everyday pots and bowls mass-produced by a potter.
2 The precious sons of Zion, Valuable as fine gold, How they are regarded as clay pots, The work of the hands of the potter!
2 See how the precious children of Jerusalem, worth their weight in fine gold, are now treated like pots of clay made by a common potter.
20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
20 But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?"
20 Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn't talk back to the fingers that mold it, saying, "Why did you shape me like this?"
20 But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?"
20 No, don't say that. Who are you, a mere human being, to argue with God? Should the thing that was created say to the one who created it, "Why have you made me like this?"
(Read Romans 9:14-24)
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hosea 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
21 Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
21 Isn't it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans?
21 Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?
21 When a potter makes jars out of clay, doesn't he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into?
(Read Romans 9:14-24)
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hosea 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
Matthew Henry's Commentary on Lamentations 4:2
Commentary on Lamentations 4:1-12
(Read Lamentations 4:1-12)
What a change is here! Sin tarnishes the beauty of the most exalted powers and the most excellent gifts; but that gold, tried in the fire, which Christ bestows, never will be taken from us; its outward appearance may be dimmed, but its real value can never be changed. The horrors of the siege and destruction of Jerusalem are again described. Beholding the sad consequences of sin in the church of old, let us seriously consider to what the same causes may justly bring down the church now. But, Lord, though we have gone from thee in rebellion, yet turn to us, and turn our hearts to thee, that we may fear thy name. Come to us, bless us with awakening, converting, renewing, confirming grace.