The shallow optimism that disregards the shadows of life is trebly faulty when it appears in the pulpit. It falsifies facts in failing to take account of the stern realities of the evil side of them; it misses the grand opportunity of rousing the consciences of men and women by forcing them to attend to unwelcome truths, and thus encourages the heedlessness with which people rush headlong to ruin; and at the same time it even renders the declaration of the gracious truths of the gospel, to which it devotes exclusive attention, ineffectual, because redemption is meaningless to those who do not recognise the present slavery and the future doom from which it brings deliverance. On every account the rose-water preaching that ignores sin and flatters its hearers with pleasant words is thin, insipid, and lifeless. It tries to win popularity by echoing the popular wishes; and it may succeed in lulling the storm of opposition with which the prophet is commonly assailed. But in the end it must be sterile. When, "through fear or favour," the messenger of heaven thus prostitutes his mission to suit the ends of a low, selfish, worldly expediency, the very least punishment with which his offence can be visited is for him to be deprived of the gifts he has so grossly abused. Here, then, we have the most specific explanation of the failure of heavenly visions; it comes from the neglect of earthly sin. This is what breaks the magician's wand, so that he can no longer summon the Ariel of inspiration to his aid.x
CHAPTER X
THE CALL TO PRAYER
ii. 18-22
It is not easy to analyse the complicated construction of the concluding portion of the second elegy. If the text is not corrupt its transitions are very abrupt. The difficulty is to adjust the relations of three sections. First we have the sentence, "Their heart cried unto the Lord." Next comes the address to the wall. "O wall of the daughter of Zion," etc. Lastly, there is the prayer which extends from verse 20 to the end of the poem.
The most simple grammatical arrangement is to take the first clause in connection with the preceding verse. The last substantive was the word "adversaries." Therefore in the rigour of grammar the pronoun should represent that word. Read thus, the sentence relates an action of the enemies of Israel when their horn has been exalted. The word rendered "cried" is one that would designate a loud shout, and that translated "Lord" here is not the sacred name Jehovah but Adonai, a general term that might very well be used in narrating the behaviour of the heathen towards God. Thus the phrase would seem to describe the insolent shout of triumph which the adversaries of the Jews fling at the God of their victims.
On the other hand, it is to be observed that the general title "Lord" (Adonai) is also employed in the very next verse in the direct call to prayer. The heart, too, is mentioned again there as it is here, and that to express the inner being and deepest feelings of the afflicted city. It seems unlikely that the elegist would mention a heart-cry of the enemies and describe this as addressed to "The Lord."
Probably then we should apply this opening clause to the Jews, although they had not been named in the near context, a construction favoured by the abrupt transitions in which the elegist indulges elsewhere. It is the heart of the Jews that cried unto the Lord. Now the question arises, How shall we take this assertion in view of the words that follow? The common reading supposes that it introduces the immediately succeeding sentences. The heart of the Jews calls to the wall of the daughter of Zion, and bids it arise and pray. But with this construction we should look for another word (such as "saying") to introduce the appeal, because the Hebrew word rendered "cried" is usually employed absolutely, and not as the preface to quoted speech. Besides, the ideas would be strangely involved. Some people, indefinitely designated "they," exhort the wall to weep and pray! How can this exhortation to a wall be described as a calling to the Lord? The complication is increased when the prayer follows sharply on the anonymous appeal without a single connecting or explanatory clause.