Lamentations 2:7

KJV

The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.

KJV (with Strong's)

The Lord {H136} hath cast off {H2186} his altar {H4196}, he hath abhorred {H5010} his sanctuary {H4720}, he hath given up {H5462} into the hand {H3027} of the enemy {H341} the walls {H2346} of her palaces {H759}; they have made {H5414} a noise {H6963} in the house {H1004} of the LORD {H3068}, as in the day {H3117} of a solemn feast {H4150}.

Complete Jewish Bible

Adonai rejected his altar, disowned his sanctuary, and gave her palace walls over to the power of the foe, who raised such shouts in the house of ADONAI that it sounded like a festival day.

Berean Standard Bible

The Lord has rejected His altar; He has abandoned His sanctuary; He has delivered the walls of her palaces into the hand of the enemy. They have raised a shout in the house of the LORD as on the day of an appointed feast.

American Standard Version

The Lord hath cast off his altar, he hath abhorred his sanctuary; He hath given up into the hand of the enemy the walls of her palaces: They have made a noise in the house of Jehovah, as in the day of a solemn assembly.

Commentary

### SUMMARY
Lamentations 2:7 powerfully articulates the devastating judgment upon Jerusalem, portraying the Lord's direct and active role in the desecration of His most sacred spaces. The prophet laments that God Himself "cast off" His altar and "abhorred" His sanctuary, ultimately surrendering the city's formidable defenses to the enemy. This profound reversal culminates in the chilling irony of the "house of the LORD," once vibrant with the joyous sounds of solemn feasts, now filled with the clamor of invaders, symbolizing the complete withdrawal of divine protection and the triumph of chaos over sacred order.

### CONTEXT
* **Literary Context:** Lamentations 2:7 is situated within the second chapter of this profound elegiac book, which uniquely emphasizes God's direct agency in the destruction of Jerusalem. While Chapter 1 personifies Jerusalem as a weeping widow, Chapter 2 shifts focus dramatically to the Lord's fierce wrath, portraying Him not merely as allowing the catastrophe but as an active participant, even an adversary, against His own people. This verse, therefore, is not merely a description of military defeat but a profound theological statement about divine judgment. It immediately follows verses detailing the Lord's consuming anger and precedes further lamentations over the suffering of the people and the city's utter desolation, underscoring the depth of divine displeasure and the complete dismantling of the covenant relationship.
* **Historical & Cultural Context:** The historical backdrop for Lamentations 2:7 is the devastating Babylonian conquest of Jerusalem in 586 BC, culminating in the destruction of the First Temple. For ancient Israel, the Temple was not merely a building but the very dwelling place of Yahweh, the tangible symbol of His covenant presence, and the epicenter of their national and religious identity. The "altar" and "sanctuary" were the holiest sites within the Temple complex, representing the means of atonement and communion with God. The idea that God would "cast off" and "abhor" these sacred spaces was culturally and theologically shocking, signifying a complete breach of the covenant and the withdrawal of divine protection. The "solemn feast" (Hebrew: *mo'ed*) refers to the annual pilgrim festivals—Passover, Pentecost, Tabernacles—which were times of immense national joy, communal worship, and divine blessing. The chilling contrast between these festive sounds and the "noise" of the enemy highlights the profound tragedy and reversal of Israel's fortunes.
* **Key Themes:** This verse powerfully articulates several core themes prevalent throughout Lamentations and the broader prophetic corpus. Foremost is the theme of **Divine Judgment and Sovereignty**, asserting that the catastrophe was not merely a geopolitical event but a direct, active judgment from God upon His disobedient people. This judgment is so severe that it includes the **Desecration of Sacred Space**, an unthinkable act where God Himself allows His holy Temple to be violated, fulfilling warnings found in passages like [Jeremiah 7:4](/jeremiah/7-4 "Jeremiah's Temple Sermon: False Security in the Temple") against trusting in the physical Temple without genuine obedience. The imagery of God "casting off" and "abhorring" His sanctuary foreshadows the theological concept of [the departure of the Lord's glory from the Temple](/ezekiel/10-18 "Ezekiel 10:18 - The Departure of God's Glory") before its destruction. Finally, the verse highlights the **Reversal of Joy and Order**, where the vibrant sounds of worship during a "solemn feast" are chillingly replaced by the chaotic and terrifying "noise" of foreign invaders, symbolizing the complete overturning of Israel's divinely ordained life and the triumph of chaos.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **cast off (Hebrew, _zânach'_):** (H2186) This primitive root means "to push aside, i.e., reject, forsake, fail; cast away (off), remove far away (off)." In Lamentations 2:7, its application to the Lord's altar signifies God's deliberate and active withdrawal of His favor and protection from the very place designed for communion with Him. It implies a decisive act of abandonment, not merely a passive allowance of destruction, but a sovereign decision to remove His presence and blessing due to Israel's unfaithfulness.
* **abhorred (Hebrew, _nâʼar'_):** (H5010) This primitive root means "to reject; abhor, make void." Used in parallel with "cast off," "abhorred" intensifies the divine sentiment. It suggests a deep sense of disgust or loathing, indicating that the sanctuary, once holy, had become so defiled by the sins and idolatry of the people that God Himself found it repugnant. This term underscores the profound spiritual brokenness that necessitated such a severe divine response, making the holy place an object of divine revulsion rather than delight.
* **solemn feast (Hebrew, _môwʻêd'_):** (H4150) This term refers to "an appointment, i.e., a fixed time or season; specifically, a festival; by implication, an assembly (as convened for a definite purpose); technically the congregation." These were the divinely appointed times of joyous celebration, pilgrimage, and communal worship in Israel, such as Passover, Pentecost, and Sukkot. The chilling contrast drawn in the verse—the "noise" of the enemy now occupying the "house of the LORD" *as in the day of a solemn feast*—is a profound irony, highlighting the complete perversion of sacred space and time. What was once filled with hallowed sounds of praise is now filled with the profane clamor of destruction, underscoring the depth of Israel's tragedy and the reversal of their covenant blessings.

#### Verse Breakdown
* **"The Lord hath cast off his altar":** This clause immediately establishes the shocking premise: the destruction is not merely human warfare but divine judgment. God, the sovereign Lord, has actively rejected the altar—the central place of sacrifice and atonement—signifying a profound breach in the covenant relationship and the temporary cessation of the means of reconciliation.
* **"he hath abhorred his sanctuary":** Building on the previous clause, this emphasizes the depth of God's displeasure. The "sanctuary," the holy place where God's presence was manifested, has become an object of divine revulsion. This implies that Israel's sin had so thoroughly defiled even the holiest of spaces that God could no longer tolerate its presence, leading Him to withdraw His protection and allow its desecration.
* **"he hath given up into the hand of the enemy the walls of her palaces":** This clause shifts from the sacred to the secular, but still within the context of divine surrender. God has actively "given up" or "surrendered" the fortified walls and royal palaces of Jerusalem into the control of the enemy. This signifies the complete dismantling of Israel's national security and sovereignty, demonstrating that even the strongest human defenses are powerless when God withdraws His hand of protection.
* **"they have made a noise in the house of the LORD, as in the day of a solemn feast":** This final clause delivers a powerful, poignant, and deeply ironic image. The "house of the LORD," the Temple, once filled with the joyful shouts, songs, and trumpets of pilgrims celebrating God's goodness during "solemn feasts," is now filled with the terrifying, chaotic "noise" of the invading enemy. This chilling comparison underscores the complete reversal of fortune, the profound profanation of sacred space, and the triumph of judgment over the former glory and joy of Israel.

#### Literary Devices
Lamentations 2:7 employs several powerful **literary devices** to convey its message of profound judgment and desolation. The most striking is **Irony**, particularly in the final clause. The "house of the LORD," meant for joyous worship and the celebration of "solemn feasts," is now filled with the "noise" of the enemy. This stark contrast between the expected sacred sounds and the actual profane clamor creates a chilling and deeply sorrowful effect, highlighting the complete perversion of what was once holy. **Personification** is also evident as the Lord is described with human-like actions and emotions: He "cast off" and "abhorred" His altar and sanctuary. This attributes active will and profound displeasure to God, emphasizing His direct agency in the calamity. Furthermore, **Juxtaposition** is used throughout the verse, sharply contrasting the sacred (altar, sanctuary, house of the LORD) with the profane (enemy, noise), and the past glory (solemn feast) with the present devastation. This sharp contrast amplifies the tragedy and the theological shock of divine abandonment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 2:7 is a stark theological statement on the devastating consequences of covenant unfaithfulness and the unwavering holiness of God. It shatters any illusion that the physical presence of the Temple or the performance of rituals could somehow obligate God or provide automatic protection, regardless of the people's moral and spiritual state. Instead, it reveals that God's commitment to His own holiness and justice supersedes even His chosen dwelling place. When His people persistently defile His name and His sanctuary through idolatry, injustice, and disobedience, God Himself will act to vindicate His righteousness, even if it means allowing the desecration of what was once sacred to Him. This verse serves as a profound warning against nominal faith and the danger of presuming upon God's grace without genuine repentance and obedience.

* [Jeremiah 7:4](/jeremiah/7-4 "Jeremiah's Temple Sermon: False Security in the Temple")
* [Ezekiel 10:18](/ezekiel/10-18 "Ezekiel 10:18 - The Departure of God's Glory from the Temple")
* [Deuteronomy 28:49](/deuteronomy/28-49 "Deuteronomy 28:49 - Prophecy of Foreign Invasion and Devastation")

### REFLECTION AND APPLICATION
Lamentations 2:7 offers timeless and challenging truths for contemporary believers. It confronts us with the sobering reality that God's holiness demands genuine reverence and obedience, not mere outward religious observance. We are cautioned against finding false security in our church buildings, traditions, or even our Christian heritage if our hearts are far from God. The "noise" of the enemy replacing the "solemn feast" in the Temple serves as a powerful metaphor: when our lives or communities drift from true worship and obedience, other, unholy "noises"—distractions, compromises, or even destructive influences—can fill the spaces meant for God's praise. This verse calls us to a radical self-examination, prompting us to consider whether our spiritual practices are rooted in authentic relationship and obedience, or if we are merely going through the motions, risking the withdrawal of God's blessing and the intrusion of chaos into what should be sacred.

#### Questions for Reflection
* **How might we, like ancient Israel, place false security in outward religious forms or institutions rather than cultivating genuine heart obedience to God?**
* **In what ways does God's judgment, as depicted in this verse, reveal His unwavering holiness and justice, and how should this shape our understanding of His character?**
* **What "noise" might be replacing the "solemn feast" of true worship and communion with God in our individual lives or in our faith communities today?**

### FAQ
**Why would God "cast off" His own sanctuary?**

Answer: God "cast off" His sanctuary not because it ceased to be holy in its essence, but because it had been profoundly defiled by the persistent sin, idolatry, and unfaithfulness of His people. The Temple was meant to be a place of His holy presence, but Israel's actions had made it a symbol of their rebellion. This act of "casting off" was a severe form of divine judgment, demonstrating that God's holiness cannot tolerate unrepentant sin, even among His chosen people or in His sacred spaces. It was a fulfillment of the covenant curses, as outlined in passages like [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"), where God warned of devastating consequences, including the destruction of their holy places, if they abandoned His commands.

**What is the significance of the "noise" in the house of the LORD being "as in the day of a solemn feast"?**

Answer: The comparison of the enemy's "noise" to the sounds of a "solemn feast" is a profound and bitter irony. "Solemn feasts" (Hebrew: *mo'edim*) were the most joyous and sacred occasions in Israelite life, times of pilgrimage, communal celebration, and exuberant worship of Yahweh in the Temple, often accompanied by singing, shouting, and the blowing of trumpets (e.g., [Psalm 122:1](/psalm/122-1 "Psalm 122:1 - Joyful Pilgrimage to Jerusalem")). By contrasting these hallowed sounds with the "noise" of the enemy—likely the shouts of invaders, the cries of the dying, and the sounds of destruction—the prophet underscores the complete reversal of Israel's fortunes. The place of divine blessing and joyful communion has become a scene of terror and desecration, signifying the ultimate triumph of chaos and judgment over sacred order and joy.

### CHRIST-CENTERED FULFILLMENT
Lamentations 2:7, with its depiction of God abandoning His earthly sanctuary due to human sin, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The physical Temple, though holy, was always a shadow, pointing to a greater reality. When Jesus declared, "[Destroy this temple, and in three days I will raise it up,](/john/2-19 "John 2:19 - Jesus Predicts the Temple's Destruction and Resurrection") He was speaking of His body, which would become the true and ultimate dwelling place of God's presence. The tearing of the Temple veil at Christ's crucifixion ([Matthew 27:51](/matthew/27-51 "Matthew 27:51 - The Temple Veil Torn")) symbolized the end of the old covenant system, where access to God was limited and mediated by a physical structure and ritual. In Christ, God no longer "casts off" or "abhors" a physical sanctuary, but rather, through His perfect sacrifice, He establishes a new, spiritual Temple—His resurrected body, and by extension, His Church ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Believers as Living Stones in a Spiritual House")). Jesus Himself is the "greater and more perfect tabernacle" ([Hebrews 9:11](/hebrews/9-11 "Hebrews 9:11 - Christ, the Greater and More Perfect Tabernacle")), through whom believers now have direct and eternal access to God. The "solemn feast" of the old covenant finds its fulfillment in the new covenant feast of the Lord's Supper, anticipating the ultimate wedding feast of the Lamb, where true joy and communion with God will never be interrupted by the "noise" of sin or the enemy.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 74:3

Lift up thy feet unto the perpetual desolations; [even] all [that] the enemy hath done wickedly in the sanctuary.

Psalms 74:8

They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.

Ezekiel 24:21

Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword.

Psalms 78:59

When God heard [this], he was wroth, and greatly abhorred Israel:

Psalms 78:61

And delivered his strength into captivity, and his glory into the enemy's hand.

Ezekiel 7:20

As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations [and] of their detestable things therein: therefore have I set it far from them.

Ezekiel 7:22

My face will I turn also from them, and they shall pollute my secret [place]: for the robbers shall enter into it, and defile it.