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destruction of Jerusalem and of the kingdom of Judah by the Chaldeans; in them are deplored the unutterable misery that has befallen the covenant people in this catastrophe, and the disgrace which the fallen daughter of Zion has thereby suffered. This subject is treated of in the five poems from different points of view. In the first, the lamentation is chiefly made over the carrying away of the people into captivity, the desolation of Zion, the acts of oppression, the plundering and the starvation connected with the taking of Jerusalem, the scoffing and contempt shown by the enemy, and the helpless and comfortless condition of the city, now fallen so low. In the second, the destruction of Jerusalem and Judah is set forth as an act of God's wrath against the sins of the people, the impotency of human comfort in the midst of the terrible calamity is shown, and the people are exhorted to seek help from the Lord. In the third, the deep spiritual sufferings of God's people in the midst of the general distress form the subject of grievous complaint, out of which the soul endeavours to rise, and to see the compassion of the Lord, and the justice of His dealings on earth generally, as well as in this visitation of judgment; and on this is founded the confident expectation of help. In the fourth, the dreadful misery that has befallen Zion's citizens of every class is represented as a punishment for the grievous sins of the people and their leaders. And lastly, in the fifth, the Lord is entreated to remove the disgrace from His people and restore them to their former state of grace. According to this view, one may readily perceive in these poems a well-cogitated plan in the treatment of the material common to the whole, and a distinct progress in the execution of this plan. There is no foundation, on the other hand, for the opinion of De Wette, that a gradation may be traced in the description given of the condition of the city; and the attempt of earlier expositors (Horrer, Pareau, Jahn, etc.) to explain and apply the contents of the different poems to different leading features in the Chaldean catastrophe - such as the siege, the capture, the destruction of the city and the temple - has entirely failed. Ewald, again, assumes that the five poems were composed for a time to be solemnly spent in sorrow and penitence, and that in the five lamentations the prophet-writer presents a kind of